Mirabai
From: http://www.sscnet.ucla.edu/southasia/Religions/gurus/Mirabai.html
Mirabai is the most famous
of the women bhakta poets of north India. Though there is some
disagreement about the precise details of her life, it is generally
agreed that
she was born in 1498, the only daughter of a Rajput chieftain and
landlord by the name of Ratan Singh, in the neighborhood of Merta,
a fortress-city, founded by her grandfather Rao Dudaji, about 40-50
miles north-east of Ajmer. Her mother died when Mirabai was only
four or five years old. Mirabai is said to have been devoted to
Krishna from a very early age, and in one of her poems she asks, "O
Krishna, did You ever rightly value my childhood love?" As her
father was away much of the time, she was then sent to be raised
at her grandfather’s house. Other members of the family were
also inclined towards Vaishnava practices, and in this environment
Mirabai’s own religious sentiments could grow freely. Upon
the death of her grandfather, her uncle Viram Dev took her into
his charge, and it is her uncle who consented to have her married
off
to Bhoja Raj, the heir apparent to the throne of the famous warrior
Rana Sanga of the House of Sisodiya. There were no children from
this marriage, and in the event Mirabai took no interest in her
earthly spouse, since she believed herself to be married to Krishna.
Her
husband died sometime before her father passed away in January
1528 in a battle with the Mughal Emperor Babur in which her father-in-law
was also seriously wounded. The standard narrative is that at this
vital juncture Mirabai was left vulnerable to the hostility of
her
conservative male relatives, and that this hostility increased
as Mirabai became visibly detached from the affairs of the world
and
her obligations to her in-laws. She began to frequent the temple,
discoursed with the sadhus, and apparently danced before the image:
as she put it in one of her poems, I danced before my Giridhara.
Again and again I dance
To please that discerning critic,
And put His former love to the test.
I put on the anklets
Of the love of Shyam,
And behold! My Mohan stays true.
Worldly shame and family custom
I have cast to the winds.
I do not forget the beauty of the Beloved
Even for an instant.
Mira is dyed deeply in the dye of Hari. [Alston, p. 39]
A much younger male relative, Vikramajita, is described as having
locked her into a room, but when that failed to bring Mirabai to
her senses, he attempted, unsuccessfully, to poison her. It has
been suggested that her relatives expected her to commit sati,
or self-immolation, after the death of her husband; indeed, in
one of her poems Mirabai wrote, "sati na hosyan girdhar gansyan
mhara man moho ghananami", "I will not commit sati. I
will sing the songs of Girdhar Krishna." Sometime around 1538
Mirabai arrived in Vrindavan, where she spent most of the remainder
of her life before moving, shortly before her death, to Dwarka.
One of the most famous anecdotes from her life, quite likely apocryphal,
relates a meeting she had in Vrindavan with Jiva Goswami, a renowned
Vaishnava of the Chaitanya school. Jiva Goswami at first refused
to meet with her since she was a woman, whereupon Mirabai is said
to have retorted: "I used to think that the Lord Krishna was
the only man in Vrindavan and that all the rest of the inhabitants
were gopis. Now I’ve discovered that there’s someone
else here besides Lord Krishna who thinks of himself as a man." Different
traditions relate that Mirabai met Chaitanya, Tulsidas, Akbar,
and Tansen, but none of these have ever been authenticated, and
there is an inconsistency in the chronology, since Mirabai lived
several decades before Akbar. Mirabai most likely passed away in
1546, but here too the evidence is very scanty. [See also "Mirabai:
Poetry"
Further Reading
Primary Text:
Chaturvedi, P. Mirambai ki Padavali [in Hindi]. 15th edition,
Allahabad, 1973.
Secondary Works and Translations:
Alston, A. J, trans. and introduction. The Devotional Poems of
Mirabai. Delhi: Motilal Banarsidass, 1980.
Pandey, S. M. "Mirabai and Her Contributions to the Bhakti
Movement." History of Religions 5, no. 1 (Summer 1965):54-73.
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