Women other than Rani Lakshmi Bai?

"A woman’s strength lies not just in her resilience but in her ability to uplift others."

Wherever we look to India,the western world has stated that India looks down upon its women.

When we look at examples of women empowerment we find the name that comes to our mind instantaneously is Jhansi ki Rani Lashmi Bai and Mirabai.


Are we so poor that there is a scarcity of empowered women in our society.When we study deeply , in India since the ancient times women were considered to be equal as men if not better. There are various examples which I would like to illustrate through this article which has been lost in our left leaning academic curriculum..


What Swami Vivekananda said about our women.

The modern women have the intellect stuffed with information,but for Vivekananda this mattered very little.He always placed purity and chastity above mere intellectual attainments.For him,nothing was greater than purity,and no compromise was permitter in this matter.While in New york he once said,’I should very much like our women to have your intellectuality ,but not if it must be at the cost of purity.I admire you for all that you know,but I dislike the way you cover what is bad with roses and call it good.Morality and spirituality are the things for which we strive.Our women are not so learned but they are more pure.


Many women state that they want freedom? But what is freedom?

Does merely going out in an aggressive way to gratify one’s physical and emotional appetites mean freedom,as seen in present times? Such a thing may appear freedom or independence,when,in truth ,it is abject slavery and bondage.


Freedom in the eastern sense must be understood,not as the right thing to do,but the right to refrain from doing-that highest inaction which transcends all action.This also constituted the core of this idea of education ,wherein one learns to check one’s outgoing tendencies and trains in withdrawal into one’s true self.This being the true meaning of freedom and independence.He could not foresee a hindu women of the future entirely without the old power of meditation.Was he then against the acquirement of scientific knowledge by the women? Not at all!

He said “Modern science,women must learn but not at the cost of ancient spirituality”According to him ,strength lay in spirituality,sacrifice and self control like the Gargi,ahalya bai,Mirabai because they are pure and selfless,strong with the strength that comes of touching the feet of God.


Sita


The oldest Sanskrit poem in existence ,the Ramayana,embodies the loftiest Hindu Ideal of a woman in the character of Site,with her life of infinite patience,courage,devotion to her husband,goodness and above all,purity.

Fully confident of her own worth and powers of endurance,Sita,when necessary,asserted herself with quiet dignity.When Rama,was about to leave for the forest,advises her to remain in the palace,engaged in religious activities,Sita points out that her family tradition is to live with her husband in all conditions of life,and declares” I shall carry out what I have been taught.”Through all this suffering she experiences ,there is not one harsh word against Rama.She takes it as her own duty,and performs her own part in it.Think of the terrible injustice for her being exiled to the forest! But Sita knows no bitterness.



Savitri

The story appears in the Mahabharata where Rishi Markendaya narrates it to Yudhishtira.

The learned,beautiful and dignified princess Savitri went on along pilgrimage

To seek the blessings of the holy ones in choosing her husband.After visiting distant lands she return to her father’s royal courtyard and discloses she has choose to marry Satyavan,a yong hermitage living in the forest.Sage Narada present in the court,described the choice as most ill-omened,for Satyavan was destined to die within one year from that day.


When the kings request her daughter to choose another man,the young princess with great dignity replies in unforgettable words: ”Never mind father ,do not ask me to choose another person and sacrifice the chastity of ,ind,for I ove and have accepted in my mind the good and brave Satyavan only as my husband.”A maiden chooses only once and never departs from her troth.The king bowed to the will of his daughter and arranged the marriage.


Satyavan father being blind had lost his kingdom and had retired to a forest hermitage with his wife and infant Satyavan,Savitri entered this hermitage as an ideal daughter in law.She put away all her costly jewels,dressed as a hermit,served her in laws and had the most loving relationship with her husband.She kept his prophesied death a secret from him.


On the faithful day she accompanied Satyavan into the forest.The dreadful moment came Sayavan experience a terrible headache laid down on the ground and passed away.As the emissaries of death came to take away Satyavan’s soul.But they could not approach him for the zone of fire surrounded Savitri, due to her daily fasts,her nightly vigils an incessant prayers from her anguished heart. Finally Yama Deva had to come to take Satyavan soul.


Refusing to give up Savitri followed Yama Deva.When the surprised Yama Deva asked why she is following him,she calmly replied ,”I am not following Thee,father.Where my husband is taken,Or where he goes out of his free will,There i go.Please by her love and wisdom Yama grants her any boon except her hiusbands life,She prayed her father in laws Eye sight and kingdom be restored to her,Savitri again followed Yama and was offered another boon,she intelligently prayed that the kingdom of her father in law should descend to Satyavan’s sons.

Happy to be defeated by the pure,loyal and fearless Savitri ,Lord of death restored Satyavan to life.



Maitreyi

Having decided to renounce family life and take up the next higher stage — the life of sannyasa — Yajnavalkya told his wife: ‘Maitreyi, my dear, I am going to renounce this life. Allow me to finish between you and Katyayani.’ Before leaving home, he wanted to settle the family affairs by dividing his property — horses, cows, land etc. — between his two wives. They were of different natures: while Katyayani lived in contented domesticity, Maitreyi would study the scriptures and engage in theological dialogues with her husband.

Now, with no thought of dissuading her husband from his resolve or lamenting about her fate, and with a clear grasp of the situation, Maitreyi asked him:

‘Sir, if indeed this whole earth full of wealth be mine, shall I be immortal through that?’

Yajnavalkya immediately declared: ‘There is no hope of immortality through wealth.’ The noble lady then replied,

‘What shall I do with that which will not make me immortal? Tell me, Sir, of that alone which you know (to be the only means of immortality).’

Maitreyi’s response to Yajnavalkya befitted her stature as the wife of the greatest philosopher of the Upanishads. Immensely pleased, Yajnavalkya said, ‘My dear, you have been my beloved (ever before), and you say what is after my heart. Come, take your seat, I will explain it to you. As I explain it, meditate (on its meaning).’

Thus came about the immortal Yajnavalkya-Maitreyi dialogue which contains the essence of Self-knowledge expounded in the Upanishads. In a series of great statements, Yajnavalkya asserted that it is for our own sake (self) that we love anything in this world:

‘It is not for the sake of the husband, my dear, that he is loved,
but for one’s own sake that he is loved.

‘It is not for the sake of the wife, my dear, that she is loved,
but for one’s own sake that she is loved.

‘It is not for the sake of the sons, my dear, that they are loved,
but for one’s own sake that they are loved….’

After referring thus to wealth, Brahmana, Kshatriya, worlds, gods, and beings, Yajnavalkya told Maitreyi, ‘This atman, my dear must be realised.’ How? ‘It should be heard of, then reflected on, and meditated upon.’

Maitreyi emerged from the long discussion with a deep knowledge of the Self. Following the footsteps of her husband she too renounced mundane life in pursuit of Truth. Maitreyi stands as an example of the scholarship and spiritual stature of women in Upanishadic India.


Gargi

Some four thousand years ago, a large number of great Vedic scholars from the Kuru and Panchala regions assembled in the court of Janaka, the Emperor of Videha. He had invited them to find out the one who had perfect knowledge of Brahman. The reward for such a Jnani was a thousand cows with ten gold coins fixed on the horns of each of them. Yajnavalkya, a great Knower of Truth claimed this reward. He then had to face a number of questions from the other scholars. This discussion forms an important section of Brihadaranyaka Upanishad.

In this august assembly, one of the scholars who raised the subtlest questions was Gargi Vachaknavi.

Named after her illustrious ancestor, sage Garga and her father sage Vachaknu, Gargi Vachaknavi was even from childhood eager to learn the Vedic scriptures. In course of time, she became highly proficient in various fields of knowledge and came to be revered as Brahmavadini, a lady with knowledge of Brahma-vidya. Since then, her name is always taken with reverence and she is seen as an example of the intellectual and spiritual brilliance of women in ancient India.

In King Janaka’s assembly when other great philosophers were defeated by Yajnavalkya, Gargi took up the challenge twice. In her first challenge, starting with elementary questions she entered into the depths of subtlety where no further questions and answers were possible. Yajnavalkya had to warn her that she was entering into a realm where further probing would imbalance her mind. Before posing her second challenge, Gargi sought the permission of the assembled philosophers to ask two questions which she compared to two bamboo-tipped arrows highly painful to the enemy. Yajnavalkya answered both the questions to her satisfaction. Gargi then gave her judgment by declaring that none of the gathered philosophers could beat Yajnavalkya in describing Brahman.

Swami Vivekananda often referred to Gargi with the utmost regard and expressed hope that modern India would produce women of her character and stature: ‘In the Vedic or Upanishadic age Maitreyi, Gargi, and other ladies of revered memory have taken the places of Rishis through their skill in discussing Brahman. In an assembly of a thousand Brahmanas who were all erudite in the Vedas, Gargi boldly challenged Yajnavalkya in a discussion about Brahman. When such ideal women were entitled to spiritual knowledge then, why shall not women have the same privilege now?’1


Rani Akbara Chowta

It was just before dawn and Rani Abbakka Chowta, the reigning Queen of Ullal, a small princely State, was returning from her visit to the family temple at Somanatheshwara. Suddenly the alarm was raised — the Portuguese Viceroy of Goa, Anthony D’Noronha had attacked Ullal with 3000 strong troops and several battleships to overthrow the queen and annex the port. Quickly donning her battle garments, the Rani gave out the battle cry: ‘Save the motherland! Push them back to the waters!’

Within a few years after Vasco da Gama had reached India, the Portuguese established a colony in Goa and by the strength of their superior naval power soon controlled the Arabian Sea trade between Europe and the Western coast of India. Indian rulers engaged in spice trade with Europe were compelled to pay tax to the Portuguese.

One local ruler who dared to defy the Portuguese by refusing to pay any tribute was Rani Abbakka Chowta. The Chowta dynasty followed the matrilineal system; and from her childhood Abbakka was trained in administration, warfare and diplomacy. She was well versed in fencing and cavalry formation. She was an immensely popular queen who worked till late night, looking after administration and providing justice. She expanded trade with Persia and established alliances with neighbouring princely States. She even broke away from her husband, the ruler of Mangalore, for siding with the Portuguese.

The Portuguese, alarmed by her growing strength and frustrated by her refusal to accept them as trade intermediaries, began to harass the Rani. Beginning with 1556 they attacked Ullal a number of times. The Rani personally drew the battle plans and won most of the encounters. When defeated, she was forced to pay a tribute to the Portuguese. But regaining her strength, she again opposed the Portuguese and upset their colonisation plans.

The Portuguese finally defeated the Rani in the pre-dawn attack which is believed to have been sometime in 1581. Betrayed by some of her own people, the Rani was captured by the enemy forces. The fearless Queen remained a rebel till the end and died in captivity.

The Rani, who fought the European colonisers some three hundred years before the First War of Indian Independence in 1857, remains an unsung Warrior Queen. The memory of her indomitable courage and patriotism is kept alive in folk culture and through the annual ‘Veera Rani Abbakka Utsav’ held in Ullal.


Ahalya Bai Holkar

In the year 1754, a young woman decided to commit sati on the pyre of her husband. But her father-in-law Malhararao Holkar, the ruler of Malwa, entreated her not to do so because having lost his only son, he now had none else other than her to rule the kingdom after him. This young lady Ahalya Bai Holkar, accepted her aged father-in-law’s request and lived to become one of the most exemplary rulers of India.

Malhararao Holkar trained Ahalya Bai in administration and in the management of the army. Many a time he also took her with him on his campaigns. After his death, Ahalya Bai fully took over the reins of the kingdom. She faced another tragedy when her son who was mentally unsound died young.

With an inborn religious bent of mind, Maharani Ahalya Bai Holkar devoted many hours every day in prayers, scriptural study and deep reflection. But this did not affect the administration. Conciliation and kindness were her watchwords, but she could also be stern when necessary. She inherited a personal fund worth sixteen crore rupees which she used for charitable works. She developed Indore from a small village to a prosperous and beautiful city. Her capital Maheshwar became a bustling site of literary, musical, artistic, and textile industrial activities. She dedicated herself to restoring Hindu temples across India which were desecrated and destroyed by invaders. The most famous of these were the Vishwanatha Temple at Varanasi, the Somanatha Temple in Saurashtra, and the Vishnu Temple at Gaya. She built forts, ghats, wells, tanks, and rest-houses for travellers across India, from the Himalayas to the pilgrim spots in South India. Far and wide the roads were planted with shady trees; and wells were dug for the comfort of villagers and weary travellers. She gladly encouraged craftsmen, sculptors, artists, bankers, merchants and farmers, but never claimed any wealth through taxes or feudal right.

In one his lectures in America Swami Vivekananda said: ‘Women in statesmanship, managing territories, governing countries, even making war, have proved themselves equal to men, if not superior. In India I have no doubt of that. Whenever they have had the opportunity, they have proved that they have as much ability as men, with this advantage that they seldom degenerate. They keep to the moral standard, which is innate in their nature. And thus as governors and rulers of their state, they prove, at least in India, far superior to men.’

Ahalya Bai Holkar was one such ruler who was praised by her subjects and even by the English historians. After leading a life of great austerity, the Queen died on 13 Aug 1795.


Savitribai Phule

Savitribai Phule is the fore-runner of women’s education in India. She was a social reformer, who, along with her husband, Mahatma Jyotirao Phule, played an important role in improving women’s rights in India during the British Rule.

Jyotirao educated and trained Savitribai. She began her learning by writing the letters of the alphabet in the sand. Jyotirao sent her to a training school from where she passed with distinction. After completing her studies, along with her husband she started a school for girls on 1 January 1848 in a place called Bhide Wada, Narayan Peth, Pune. Nine girls, belonging to different castes, enrolled as students.

This was their first school. But for this the couple had to face fierce resistance from the orthodox sections of society. Whenever Savitribai went out of her house, groups of orthodox men would follow her and hurl abuses and even throw at her things like eggs and tomatoes. But Savitribai would meekly walk to her school and continue teaching the girls. Soon, Jyotirao and Savitribai were successful in opening five more schools in 1848 itself.

The next step was equally revolutionary. Savitribai realized that along with education it was necessary to work on other social fronts, and build the self-esteem of women. She tried to tackle social problems like widow remarriage and untouchability. She opened up the water reservoir in the precincts of their house to people who were kept out as untouchables. In 1852 she opened a school for girls from the untouchable community.

Once, Jyotirao stopped a pregnant lady from committing suicide, promising her to give her child his name after it was born. Savitribai readily accepted the lady in her house and assured to help her deliver the child. Savitribai and Jyotirao later adopted this child who grew up to become a doctor. This incident opened new horizons for the couple. Many women, exploited and deserted by wicked men, were driven to commit suicide. Therefore, Savitribai and Jyotirao displayed boards on streets about the ‘Delivery Home’ for women on whom pregnancy had been forced. The delivery home was called ‘Balhatya Pratibandhak Griha’.

Savitribai worked relentlessly for the victims of plague, and organized camps for poor children. Tragically, in 1897 she herself was mortally struck by the disease while nursing a sick child. Savitribai continues to be a ’Vidya Jyoti’ for all those who want to do something in the field of education.


Gauri Ma

The life of Gauri Puri, called Gaur-dasi (handmaid of Gauranga) by Sri Ramakrishna, is a shining example of how the wealth of a spiritual realization earned after years of rigorous discipline and austerities, can be utilized for the service of society. Her single-minded devotion to the cause of education for women, coupled with her high-souled effort for the spiritual training of young girls to produce Gargis and Sulabhas of ancient days have immortalized her name.

One early morning when the purple rays of the rising sun were just peeping through the eastern horizon, Sri Ramakrishna finding Gauri-Ma engaged in culling flowers from the garden said, ‘Gauri, I am pouring water, you knead the clay.’ Seeing that she took it in a literal sense, he smiled and said, ‘Oh, you entirely misunderstand me. The women of this country are in a sad plight. You must work for them.’

Gauri-Ma was not accustomed to the idea of working in noisy crowded cities and as such did not take kindly to the suggestion. On the contrary, she expressed her willingness to train, if necessary, young girls according to the lofty ideal of the Master in the silence of the Himalayas. But the directive of Sri Ramakrishna was clear and emphatic. He averred, ‘You must work in this very city for the education of women. You have had enough of spiritual practices. Now this life of penance should be applied to the service of women on whose culture and enlightenment depends the future of the country.’ This mandate of the Master was literally fulfilled in after years in the life of Gauri-Ma.

In the course of her long travels she had a first-hand knowledge of the deplorable condition of Indian women. The words of the Master now began to ring more insistently in her ears and she came to realize that to better their lot she must remove illiteracy. In the teeth of violent opposition and difficulties, Gauri-Ma carried on her work with great tenacity and ultimately succeeded in building two ideal institutions in the heart of Calcutta — one, Saradeswari Ashrama, named after Holy Mother Sri Sarada Devi, for imparting both secular and spiritual training to helpless girls and women so as to develop them into worthy citizens, and another, Matri-Sangha — to train a band of renouncing women who would dedicate themselves to the task of women’s uplift.

The last forty odd years of her eventful career were devoted to the education of women in Bengal. She was one of the pioneers in this field. She visualized a great future for Bengal’s womanhood, and initiated ideas which gradually caught the imagination of all sections of society. She was also a forceful speaker and a champion of the ancient Hindu
ideals.


Rani Chennamma

When her husband and son were no more, Chennamma was faced with a tough choice. She would either have to adopt an heir to continue the dynasty, or lose it to the British. She chose the former. In 1824, she adopted a boy named Shivalingappa, but this infuriated the East India Company.

Not wanting her state Kittur to lose its status as a princely one, she challenged the British. They retaliated through an attack on 21 October 1824, armed with 20,000 men and 400 guns. Though she managed to tackle them once, she was unsuccessful in her second attempt, and was captured and imprisoned for life at Bailhongal Fort.


Akka Mahadevi

Covered only in her long tresses, she entered the Anubhava Mandapa — an academy of mystics, saints and philosophers of the Veerashaiva faith. She would regularly participate in these discussions of the learned gathering at Kalyana, the then capital of the Western Chalukya dynasty (now in the Bidar district of Karnataka). Addressed reverentially as ‘Akka’ or elder sister, this mystic poet-saint was Akka Mahadevi.

Believed to be born around 1130 CE near Shimoga in Karnataka, she imbibed the devotional fervour of her parents who worshipped Lord Shiva. When the local ruler wanted to marry her, she laid down certain conditions. And when they were broken she left the palace renouncing all her wealth and even discarding the clothes she wore! Breaking out of the mundane life, she went out seeking her Divine Lord.

Though her non-conformist ways caused a lot of consternation in the conservative society of 12th century, she took to a life of a wandering poet, and travelled throughout the region singing praises of Lord Shiva whom she addressed as Chennamallikarjuna. Her devotional poems called vachanas are bold, radical and intense; her compositions are recognised by her signature name Chennamallikarjuna.

Her vachana in which she rejects her lustful husband goes like this:

The buffalo has its worry; the butcher has his worry,
The god-fearing has his worry; the ritualist has his worry,
I have my worry, you have your lust to worry about.
Leave me alone, let go of my saree, you fool.
Would my Lord Chennamallikarjuna
Accept me or not is my only worry.

In another vachana she writes:

I love the Handsome One:
he has no death decay nor form
no place nor side no end nor birthmarks,
So my lord, white as jasmine, is my husband.

Take these husbands who die, decay,
And feed them to your kitchen fires!

Seeking mystical union with her Lord, she shifted to Srishaila, in the present Andhrapradesh, where there is the temple of Chennamallikarjuna. Her spiritual journey ended in the nearby jungle where she became one with her Lord.

Even today Akka Mahadevi is a house-hold name in Karnataka where she is remembered in festivals and folklore. She is an inspiring force in the writings of many women writers.




Rani Durgavati

During her growing years in the royal family, Rani Durgavati would listen to stories of valour and pride. So, when she was required to ascend the throne, she felt prepared.

With her army of 20,000 cavalrymen and 1,000 war elephants, she was a threat to many, but this backing made her fearless. So when she shifted her capital from Singorgarh Fort to Chauragarh in the east, she wasn’t deterred, despite knowing that Akbar’s army was eyeing the fort.

During the battles waged by the Mughal army to capture the fort, Durgavati was pierced with two arrows. Instead of opting for a slow painful death, she plunged a knife into her stomach and took her own life.




Naiki Devi

In 1173, the young Ghurid prince, Muhammad Shahabuddin Ghori, was busy infiltrating Indian territory and had his sights on the town of Anhilwara Patan. At the time, the affairs of the town were under Mularaja-II, who was just a boy. His mother Naiki Devi, was the queen regent.

When Ghori began his attacks, Naiki Devi knew her army was no match for him and decided to come up with a crafty plan. Her experience had taught her that in unfamiliar terrain even the experienced soldiers wouldn’t be able to continue the battle.

Hence, she chose the rugged terrain of Gadaraghatta at the foot of Mount Abu, one her army was familiar with.

True to her approach, hours into the battle, Ghori fled with his bodyguards.


Razia Sultana

Another epitome of how women should stand up for what they believe in, Razia refused to be addressed as ‘Sultana.’ This was because she felt the term was a reference to her gender.

As the fifth Mamluk dynasty ruler, she was no stranger to battle. She even took charge of the administration of the dynasty and associated with the best Sultans of Delhi. She believed not just in ruling, but also the welfare of the land, and established schools, academies, research centres, and public libraries.

However, Malik Ikhtiar-ud-din Altunia, then governor of Bhatinda, was not in favour of all this and conspired to have Razia be dethroned.

The plan succeeded, and in the attempt of reclaiming the throne, this first and last woman Sultan of Delhi died at the young age of 35.


Velu Nachiyar

Following the martyrdom of her husband Muthuvaduganatha Peria Oodaya Thevar, the second king of Sivaganga in battle, Velu Nachiyar had a mission. She wanted to avenge his death. Hence, after escaping with her son following the tragic incident, she returned eight years later to launch an attack on the Nawab forces.

What stands out in her story of valour is that it was also one of the first instances of suicide bombing in Indian history. Her army commander Kuyili offered to sacrifice herself for Velu’s mission, and she did. During an attack on the fort where the Nawabs were, Kuyili disguised herself with weapons hidden in flower baskets.

The disaster caused by the infiltration allowed Velu to drive the Nawab army away from the kingdom.


Sarada Devi

Endearingly known as ‘Holy Mother’, Sri Sarada Devi, the spiritual consort of Sri Ramakrishna, was born on 22 December 1853 in a poor Brahmin family in Jayrambati, a village adjoining Kamarpukur in West Bengal. Her father, Ramachandra Mukhopadhyay, was a pious and kind-hearted person, and her mother, Shyama Sundari Devi, was a loving and hard-working woman.

Marriage

As a child Sarada was devoted to God, and spent most of her time helping her mother in various household chores like caring for younger children, looking after cattle and carrying food to her father and others engaged in work in the field. She had no formal schooling, but managed to learn the Bengali alphabet. When she was about six years old, she was married to Sri Ramakrishna, according to the custom prevalent in India in those days. However, after the event, she continued to live with her parents, while Sri Ramakrishna lived a God-intoxicated life at Dakshineshwar.

Visit to Dakshineshwar

At the age of eighteen she walked all the way to Dakshineshwar to meet her husband. Sri Ramakrishna, who had immersed himself in the intense practice of several spiritual disciplines for more than twelve years, had reached the highest state of realization in which he saw God in all beings. He received Sarada Devi with great affection, and allowed her to stay with him. He taught her how to lead a spiritual life while discharging her household duties. They led absolutely pure lives, and Sarada Devi served Sri Ramakrishna as his devoted wife and disciple, while remaining a virgin nun and following the spiritual path.

Life at Dakshineshwar

Sri Ramakrishna looked upon Sarada Devi as a special manifestation of Divine Mother of the universe. In 1872, on the night of the Phala-harini-Kali-puja, he ritualistically worshipped Sarada Devi as the Divine Mother, thereby awakening universal Motherhood latent in her. When disciples began to gather around Sri Ramakrishna, Sarada Devi learned to look upon them as her own children. The room in which she stayed at Dakshineshwar was too small to live in and had hardly any amenities; and on many days she did not get the opportunity of meeting Sri Ramakrishna. But she bore all difficulties silently and lived in contentment and peace, serving the increasing number of devotees who came to see Sri Ramakrishna.

Worship by Sri Ramakrishna

In 1872, his wife Sarada, now nineteen years old, came from the village to meet him. He received her cordially, and taught her how to attend to household duties and at the same time lead an intensely spiritual life. One night he worshipped her as the Divine Mother in his room at the Dakshineswar temple. Although Sarada continued to stay with him, they lived immaculately pure lives, and their marital relationship was purely spiritual. It should be mentioned here that Sri Ramakrishna had been ordained a Sannyasin (Hindu monk), and he observed the basic vows of a monk to perfection. But outwardly he lived like a lay man, humble, loving and with childlike simplicity. During Sri Ramakrishna’s stay at Dakshineswar, Rani Rasmani first acted as his patron. After her death, her son-in-law Mathur Nath Biswas took care of his needs.

Leading the Sangha after the Master’s Passing

After Sri Ramakrishna’s passing away in 1886, Sarada Devi spent some months in pilgrimage, and then went to Kamarpukur where she lived in great privation. Coming to know of this, the disciples of Sri Ramakrishna brought her to Kolkata. This marked a turning point in her life. She now began to accept spiritual seekers as her disciples, and became the open portal to immortality for hundreds of people. Her great universal mother-heart, endowed with boundless love and compassion, embraced all people without any distinction, including many who had lived sinful lives.

When the Western women disciples of Swami Vivekananda came to Kolkata, the Holy Mother accepted them with open arms as her daughters, ignoring the restrictions of the orthodox society of those days. Although she had grown up in a conservative rural society without any access to modern education, she held progressive views, and whole-heartedly supported Swami Vivekananda in his plans for rejuvenation of India and the uplift of the masses and women. She was closely associated with the school for girls started by Sister Nivedita.

She spent her life partly in Kolkata and partly in her native village Jayrambati. During the early years of her stay in Kolkata, her needs were looked after by Swami Yogananda, a disciple of Sri Ramakrishna. In later years her needs were looked after by another disciple of Sri Ramakrishna, Swami Saradananda, who built a new house for her in Kolkata.

Simplicity and Forbearance

Although she was highly venerated for her spiritual status, and literally worshipped as the Divine Mother, she continued to live like a simple village mother, washing clothes, sweeping the floor, bringing water from the pond, dressing vegetables, cooking and serving food. At Jayrambati she lived with her brothers and their families. They gave her endless troubles but, established as she was in the awareness of God and in Divine Motherhood, she always remained calm and self-possessed, showering love and blessings on all who came into contact with her. As Sister Nivedita stated, “Her life was one long stillness of prayer.”

Mother of All

In the history of humanity there has never been another woman who looked upon herself as the Mother of all beings, including animals and birds, and spent her whole life in serving them as her children, undergoing unending sacrifice and self-denial. About her role in the mission of Sri Ramakrishna on earth, she stated: “My son, you know the Master had a maternal attitude (matri-bhava) towards every one. He has left me behind to manifest that Divine Motherhood in the world.”

Ideal Woman

On account of her immaculate purity, extraordinary forbearance, selfless service, unconditional love, wisdom and spiritual illumination, Swami Vivekananda regarded Sri Sarada Devi as the ideal for women in the modern age. He believed that with the advent of Holy Mother, the spiritual awakening of women in modern times had begun.

Last Days

Under the strain of constant physical work and self-denial and repeated attacks of malaria, her health deteriorated in the closing years of her life, and she left the mortal world on 21 July 1920.

Mirabai

Mira is regarded as an incarnation of Radha. She was born in Samvat 1557 or 1499 A.D. in the village Kurkhi, near Merta, a small state in Marwar, Rajasthan. Mira was the daughter of Ratan Singh Ranthor and the grand-daughter of Dudaji of Merta. The Ranthors of Merta were great devotees of Vishnu. Mira Bai was brought up amidst Vaishnava influence, which moulded her life in the path of devotion towards Lord Krishna. She learnt to worship Sri Krishna from her childhood. When she was four years of age, she manifested religious tendencies. Once there was a marriage procession in front of her residence. The bridegroom was nicely dressed. Mira, who was only a child, saw the bridegroom and said to her mother innocently, “Dear mother, who is my bridegroom?”. Mira’s mother smiled, and half in jest and half in earnest, pointed towards the image of Sri Krishna and said, “My dear Mira, Lord Krishna–this beautiful image–is your bridegroom”.

Child Mira began to love the idol of Krishna very much. She spent much of her time in bathing and dressing the image. She worshipped the image. She slept with the image. She danced about the image in ecstasy. She sang beautiful songs in front of the image. She used to talk to the idol.

Mira’s father arranged for her marriage with Rana Kumbha of Chitore, in Mewar. Mira was a very dutiful wife. She obeyed her husband’s commands implicitly. After her household duties were over, she would go to the temple of Lord Krishna, worship, sing and dance before the image daily. The little image would get up, embrace Mira, play on the flute and talk to her. Rana’s mother and other ladies of the house did not like the ways of Mira, as they were worldly-minded and jealous. They were all annoyed with her. Mira’s mother-in-law forced her to worship Durga and admonished her often. But Mira stood adamant. She said, “I have already given up my life to my beloved Lord Krishna”. Mira’s sister-in-law Udabai formed a conspiracy and began to defame the innocent Mira. She informed Rana Kumbha that Mira was in secret love with others, that she with her own eyes had witnessed Mira in the temple with her lovers, and that she would show him the persons if he would accompany her one night. She further added that Mira, by her conduct, had brought a great slur on the reputation of the Rana family of Chitore. Rana Kumbha was very much enraged. He straightaway ran with sword in hand towards the inner apartments of Mira. Fortunately, Mira was not in her room. A kind relative of the Rana checked him and said, “Look here Rana! Do not be in haste. You will repent later on. Consider well. Enquire into the matter very carefully. Find out the truth. Mira is a great devotional lady. What you have heard now may be a wild rumour only. Out of sheer jealousy some ladies might have concocted a cock-and-bull story against Mira to ruin her. Be cool now”. Rana Kumbha agreed to the wise counsel of his relative. The Rana’s sister took him to the temple at dead of night. Rana Kumbha broke open the door, rushed inside and found Mira alone in her ecstatic mood talking to the idol.

The Rana said to Mira, “Mira, with whom are you talking now? Show me this lover of yours”. Mira replied, “There sits He–my Lord–the Nanichora who has stolen my heart”. She fainted. There was a wild rumour that Mira was mixing very freely with Sadhus. She, no doubt, had great regard for Sadhus and mixed freely with them. Mira never cared a bit for the meaningless scandals. She stood unruffled.

Mira was persecuted in various ways by the Rana and his relatives. She got the same treatment which Prahlad got from his father Hiranyakasipu. Hari shielded Prahlad. Here, Sri Krishna always stood by the side of Mira. Once the Rana sent a cobra in a basket to Mira with the message that it contained a garland of flowers. Mira took her bath and sat for worship. After finishing her meditation, she opened the basket and found inside a lovely idol of Sri Krishna and a garland of flowers. Then the Rana sent her a cup of poison with the message that it was nectar. Mira offered it to Lord Krishna and took it as His Prasad. It was real nectar to her. Then the Rana sent a bed of nails for Mira to sleep on. Mira finished her worship and slept on the bed of nails. Lo! The bed of nails was transformed into a bed of roses.

When Mira was thus tortured by her husband’s relatives, she sent a letter to Tulsidasji and asked the advice of the saint. She wrote thus: “All my relatives trouble me, because I move amongst Sadhus. I cannot carry on my devotional practices in the house. I have made Giridhar Gopal my friend from my very childhood. I am strongly attached to Him. I cannot break that attachment now”.

Tulsidasji sent a reply: “Abandon those who do not worship Rama and Sita as if they are your enemies, even though they are your dearest relatives. Prahlad abandoned his father; Vibhishana left his brother Ravana; Bharata deserted his mother; Bali forsook even his Guru; the Gopis, the women of Vraja, disowned their husbands in order to attain the Lord. Their lives were all the happier for having done so. The opinion of holy saints is that the relation with God and love of God alone is true and eternal; all other relationships are unreal and temporary”.

Once Akbar and his court musician Tansen came in disguise to Chitore to hear Mira’s devotional and inspiring songs. Both entered the temple and listened to Mira’s soul-stirring songs to their heart’s content. Akbar was really moved. Before he departed, he touched the holy feet of Mira and placed a necklace of emeralds in front of the idol as a present. Somehow the news reached the Rana that Akbar had entered the temple in disguise, touched the feet of Mira and even presented her a necklace. The Rana became furious. He told Mira, “Drown yourself in the river and never show your face to the world in future. You have brought great disgrace on my family”.

Mira obeyed the words of her husband. She proceeded to the river to drown herself. The names of the Lord “Govind, Giridhari, Gopal“ were always on her lips. She sang and danced in ecstasy on her way to the river. When she raised her feet from the ground, a hand from behind grasped her. She turned behind and saw her beloved Krishna. She fainted. After a few minutes she opened her eyes. Lord Krishna smiled and spoke to her these words: “My dear Mira, your life with this mortal husband is over now. You are absolutely free. Be cheerful. You are Mine. Immediately proceed to the bowers of Vraja and the avenues of Brindavan. Seek Me there, my child. Be quick”. He then disappeared.

Mira obeyed the divine call immediately. She walked barefoot on the hot sandy beds of Rajasthan. On her way, she was received by many ladies, children and devotees with great hospitality. She reached Brindavan. She found out her Flute-bearer there. She went about Brindavan begging for her food and worshipped in the Govinda Mandir which has since become famous and is now a place of pilgrimage. Her devotees of Chitore came to Brindavan to see Mira. Rana Kumbha came to Mira in the disguise of a mendicant, revealed himself and repented for his previous wrongs and cruel deeds. Mira at once prostrated before her husband.

Jiva Gosain was the head of the Vaishnavites in Brindavan. Mira wanted to have Darshan of Jiva Gosain. He declined to see her. He sent word to Mira that he would not allow any woman in his presence. Mira Bai retorted: “Everybody in Brindavan is a woman. Only Giridhar Gopal is Purusha. Today only I have come to know that there is another Purusha besides Krishna in Brindavan”. Jiva Gosain was put to shame. He thought that Mira was a great devotional lady. He at once went to see Mira and paid her due respects.

Mira’s fame spread far and wide. So many princesses and queens have come and gone. So many Ranis, Kumaris and Maharanis have appeared on the stage of this world and vanished. How is it that the queen of Chitore alone is still remembered? Is this on account of her beauty? Is this on account of her poetic skill? No. It is on account of her renunciation, one-pointed devotion to Lord Krishna and God-realisation. She came face to face with Krishna. She conversed with Krishna. She ate with Krishna–her Beloved. She drank the Krishna-prema-rasa. She has sung from the core of her heart the music of her soul, the music of her Beloved, her unique spiritual experiences. And she has sung songs of surrender and Prem.

Mira had the beautiful cosmic vision. She saw Krishna in the tree, in the stone, in the creeper, in the flower, in the bird, in all beings–in everything. As long as there is the name of Krishna, there will be the name of Mira also.

It is extremely difficult to find a parallel to this wonderful personality–Mira–a saint, a philosopher, a poet and a sage. She was a versatile genius and a magnanimous soul. Her life has a singular charm, with extraordinary beauty and marvel. She was a princess, but she abandoned the pleasures and luxuries incident to her high station, and chose instead, a life of poverty, austerity, Tyaga, Titiksha and Vairagya. Though she was a delicate young lady, she entered the perilous journey on the spiritual path amidst various difficulties. She underwent various ordeals with undaunted courage and intrepidity. She stood adamant in her resolve. She had a gigantic will.

Mira’s songs infuse faith, courage, devotion and love of God in the minds of the readers. They inspire the aspirants to take to the path of devotion and they produce in them a marvellous thrill and a melting of the heart.

Mira’s earthly life was full of troubles and difficulties. She was persecuted. She was tormented and yet she kept up an undaunted spirit and a balanced mind all through, by the strength of her devotion and the grace of her beloved Krishna. Though she was a princess, she begged alms and lived sometimes on water alone. She led a life of perfect renunciation and self-surrender.

Mira had Raganuga or Ragatmika Bhakti. She never cared for public criticism and the injunctions of the Shastras. She danced in the streets. She did no ritualistic worship. She had spontaneous love for Lord Krishna. She did not practise Sadhana-bhakti. From her very childhood she poured forth her love on Lord Krishna. Krishna was her husband, father, mother, friend, relative and Guru. Krishna was her Prananath. Mira had finished the preliminary modes of worship in her previous birth.

Mira was fearless in her nature, simple in her habits, joyous in her disposition, amiable in her deportment, graceful in her behaviour and elegant in her demeanour. She immersed herself in the love of Giridhar Gopal. The name of Giridhar Gopal was always on her lips. Even in her dreams, she lived and had her being in Sri Krishna.

In her divine intoxication, Mira danced in public places. She had no sex-idea. Her exalted state could not be adequately described in words. She was sunk in the ocean of Prem. She had no consciousness of her body and surroundings. Who could gauge the depth of her devotion? Who could understand her internal Premamaya state of Maha-bhava? Who could measure the capacity of her large heart?

Mira wafted the fragrance of devotion far and wide. Those who came in contact with her were affected by her strong current of Prem. Mira was like Lord Gauranga. She was an embodiment of love and innocence. Her heart was the temple of devotion. Her face was the lotus-flower of Prem. There was kindness in her look, love in her talk, joy in her discourses, power in her speech and fervour in her songs. What a marvellous lady! What a wonderful personality! What a charming figure!

Mira’s mystic songs act as a soothing balm to the wounded hearts and tired nerves of those who toil in this world with the heavy burden of life. The sweet music of her songs exerts a benign influence on the hearers, removes discord and disharmony, and lulls them to sleep. Mira’s language of love is so powerful that even a downright atheist will be moved by her devotional songs.

Mira acted her part well on the stage of the world. She taught the world the way to love God. She rowed her boat dexterously in a stormy sea of family troubles and difficulties and reached the other shore of supreme peace and absolute fearlessness–the kingdom of supreme love. She belonged to the gentle fair sex and yet how undaunted in spirit and how courageous she was! Though she was young, she bore the persecutions silently. She endured the piercing taunts and sarcastic criticisms of the world bravely. She has left an indelible impression on the world and her name will be handed down to posterity.

From Brindavan, Mira proceeded to Dwaraka. There she was absorbed in the image of Lord Krishna at the temple of Ranchod.


Dr Muthulakshmi Reddy

At the turn of the 20th century, when a girl from a humble family in Pudukottai of Tamil Nadu applied for admission to the intermediate class of the Maharaja College, it evoked an alarmed outrage from the conservative society, and the college refused to admit her despite her impressive academic record because no girl had ever been admitted before! Luckily for the girl, Martanda Bhairava Thondaman, the progressive Raja of Pudukottai stepped in and ordered the college to admit the brilliant girl; and history was made.

This spirited girl thus embarked upon writing her own destiny to become the legendary Dr. Muthulakshmi Reddy and paved the way for generations to come. She excelled in every endeavour she undertook, overcoming various obstacles of orthodoxy. She was the first woman Medical Graduate of Madras Medical College in 1912, the first Woman Member and Deputy Chairperson of the Madras Legislative Council and the first Woman Alderman of the Madras Corporation.

During her college days Muthulakshmi developed a close friendship with Sarojini Naidu and Annie Besant. She was against the prevalent tradition of child-marriage. Defying her father’s wish, she escaped child-marriage, and refused to give up her studies. She stipulated that hers would be a marriage in which the wife and husband were equal in all aspects. In 1914 she married Dr. Sundara Reddy after he promised to always respect her as an equal and never cross her wishes.

Her work in the Legislative Council between 1927 and 1930 saw the beginning of her lifelong effort to ‘correct the balance’ in favour of women. The Immoral Traffic Control Act, the Act to Prevent Cruelty to Children, increasing the minimum age of girls for marriage etc were enacted into laws due to her efforts.

Her everlasting positive impact on society was to bring about the legislation to abolish the unfair devadasi system, liberating women from dedication at temples. It gave legal sanction to devadasis to marry, and prescribed imprisonment for those found guilty of aiding the devadasi system. She started the ‘Avvai Home’ which shelttered young widows, deserted wives with their little children, destitute girls, deserted babies and unwed mothers. Most of the inmates had little education and Muthulakshmi educated them. The Avvai Home later grew to be a large educational unit, catering to the underprivileged.

Muthulakshmi’s other pioneering legacy are the monumental Adyar Cancer Institute, only the second of its kind in India; and Kasturba Hospital at Triplicane, a speciality hospital for women and children. Muthulakshmi thus became an inspirational force with an everlasting impact on the lives of helpless women.




The above have been complied from

1.Vedanta Kesari

2.Divine Life Society

3.ThebetterIndia