a about the women devotees Related: Chapter Notes - Bhakti Sufi Tradi...
**Women Devotees in Bhakti and Sufi Traditions**
*Introduction*
Women have played a significant role in the Bhakti and Sufi traditions, expressing their devotion to God through poetry, music, and other forms of artistic expression. Despite the patriarchal nature of societies in which these traditions emerged, women devotees were able to challenge societal norms and carve out a space for themselves in the religious sphere.
**Bhakti Tradition**
*1. Mirabai*
- Mirabai, a prominent Bhakti poet and devotee of Lord Krishna, is a well-known figure in the Bhakti tradition.
- She composed countless poems expressing her love and devotion to Krishna and defied societal expectations by openly singing and dancing in public.
- Mirabai's poems and songs became a means of transmitting spiritual wisdom and inspiring other women to express their devotion.
*2. Akka Mahadevi*
- Akka Mahadevi was a 12th-century Bhakti poet who dedicated her life to Lord Shiva.
- She rejected societal conventions by renouncing her family and societal responsibilities to become a wandering ascetic.
- Akka Mahadevi's poems, known as vachanas, expressed her intense love and longing for her divine beloved.
**Sufi Tradition**
*1. Rabia Basri*
- Rabia Basri, an 8th-century Sufi saint, is considered one of the earliest and most influential female Muslim mystics.
- She emphasized the concept of divine love and is known for her uncompromising devotion to God.
- Rabia Basri's poetry and teachings challenged societal norms and emphasized the spiritual equality of all individuals.
*2. Rabi'a al-Adawiyya*
- Rabi'a al-Adawiyya was an 8th-century Sufi saint who advocated for the love of God as the highest form of devotion.
- She believed in the complete surrender of the self to God and rejected material possessions and societal expectations.
- Rabi'a al-Adawiyya's teachings emphasized the importance of inner spiritual experiences over external rituals.
**Conclusion**
Women devotees in the Bhakti and Sufi traditions played a crucial role in challenging societal norms and expressing their devotion to God. Through their poetry, music, and teachings, these women broke barriers and inspired generations of individuals to deepen their spiritual connection. Their contributions continue to be celebrated and provide inspiration for women seeking spiritual fulfillment in modern times.
a about the women devotees Related: Chapter Notes - Bhakti Sufi Tradi...
From eighth to eighteenth century striking features was a visibility of wide range of gods and goddesses in sculpture and texts.
There was integration of cults – composition, compilation and presentation of puranic texts in simple Sanskrit verses.
Explicitly meant to be accessible to women and shurdas who were generally excluded from vedic learning.
Tantric forms of worship – more prevalent among women. Often associated with the goddess were forms of worship that were classifies as Tantric. Tantric practices were widespread in several parts of the subcontinent they were open to women and men, and practitioners often ignored differences of caste and class within the ritual context.
Bhakti traditions classified into saguna (with athesist) and nirguna (without from attracts worship of abstract form).
The Alvars and Narayanars of Tamil Nadu – The worshippers of Vishnu and Nayanars – devotees of Shiva – common features – traveled singing hymns in Tamil.
Alvars and Nayanars initiated movement against caste system & dominance of Brahamans. Nalayira Divyaprabandanam – important composition of Alvars equal to four Vedas.
Status of women – composition of Andal (a women Alvar) popular, songs of Karaikkal Ammaiyar – were widely sung.
State patronage in south for Vedic gods rather than Jainism & Buddhisn, cholas patronized brahamnical tradition, making land grant as to lord shiva at Gangaikonda Cholapuram bronze sculpture of shiva.
Singing of hymns under royal patronage were encountered – Chola ruler Parantaka I consecrated metal image of Appan, Sambandan and sundarar in Shiva emples.
Karnataka saw a new movement under basavanna a brahamana in court of Chalukyan ruler – his followers Virashaivas (heroes of Shiva) or Lingayat wearers of Linga) – important community to this day – who worship shiva in form of a linga. Of the group of Sufis who migrated to India in the late twelfth century, the Chishtis were the most influential.
By the sixteenth century the shrine had become very popular, in fact it was the spirited singing of pilgrims bound for Ajmer that inspired Akbar to visit the tomb.
He went there fourteen times, sometimes two or three times a year to seek blessings for new conquests, fulfillment of vows and the birth of sons. He also had a mosque constructed with the composer of the dargah.