Reading One:

BAHINA BAI

All that we know about Bahina's life (1628-1700) we learn from her collection of 473 poems, or abhangas. This collection, translated into English by Justin Abbot as Autobiography and Verses, is divided into several major parts beginning with seventy-eight autobiographical poems. It begins with a description of her family before she was born, and how she was the first, much loved daughter of a Brahmin family. An older priest marries the very young Bahina and joins her, her mother and her father in their wanderings. Her commitment to the famous bhakti (mystic) Tukaram and a mysterious illness cause her husband to finally have a begrudging change of heart. Bahina reflects Hindu culture in Northern India during the time of the Muslem Shah Jahan who built the Taj Mahal. The native language in which she wrote her poems is Maharastrian, the dialect of the area of Bombay (Mumbai).

25. (1) I began to experience great sorrow in my heart. Why, O Vitthal, have you forsaken me, (2) I am all in a heat from the three fevers of life. What matters it, let me die! (3) But just then on the seventh day, repeating aloud the names and praises of God, Tukaram appeared in a vision before my eyes, and said: 'Remember the first lines (of the calf's shloka). (5) Do not be troubled, I am beside you. Take from my hand this nectar. (6) When a calf puts its mouth to the cow, stream of milk flows. This is excellent nectar, drink it.' (7) With this he placed his hand upon my head and whispered a mantra* in my ear. (8) I then placed my head on his feet. He gave me a book called the Mantra Gita. (9) This vision in a dream occurred through the Guru's favour on a Sunday, on the fifth day of the dark half of the moon in the month of Kartika. (10) My heart rejoiced. It fixed itself on Brahma, Pure Intelligence. I sat up astonished. (11) I recollected the mantra. Tukoba, in the form of a vision, had manifested to me his abundant mercy in this dream. (12) He had fed me with nectar, which to the taste was unlike anything else. He only can appreciate this who experiences it. (13) Says Bahini, "Such was the mercy of the sadguru. Tukaram had truly shown it abundantly."

26 (1) I was comforted by the Brahrnan's words. And I remembered the verses, which I had heard in my dream. (2) Without having actually seen Tukoba, I meditated on my mental image of him. (3) He whose verses give the mind rest, he in his bodily form is Vitthal himself. (4) There seems no difference between him and Vitthal. That was the witness my mind gave.

27 (1) (I have already related how) my husband had tied me up into a bundle, and beaten me, unable to endure my grief (for the calf). (2) How also on the fourth day when I was on the point of dying, Vitthal perforrned a miracle. (3) In the form of a Brahman, he came to me and awakened me to consciousness. (4) My soul did awake, and my thought fastened itself on Tukoba. (5) It was the seventh day after the calf had died, that Tukoba had appeared in the dream, (6) comforted me, fed me with nectar, having led the calf (me) to the cow (Tukaram). (7) After feeding me with nectar he whispered a mantra in my ear, which everywhere men repeat. (8) He placed his hand on my head and blessed me. The favour he bestowed on me, he alone could know its worth. (9) The greatness of such a blessing is unlimited. It was what the calf declared in substance when it repeated the latter half of the Sanskrit shloka. (100) On the eighth day I became physically conscious, having drunk to the full the nectar Tukoba gave me. (11) Just then I saw the cow directly before me. She looked at the point of death, because of her calf's death. (12) But Tukoba said to me, ' I have fed this nectar also to the calf. Never can death touch it. (13) The calf is here with me, immortal, its soul partaking gladly of the nectar.' (14) Says Bahini "After all the above had happened, the next events to take place will now be related in detail."

28 (1) Jayaram, the great, the ocean-of-wisdom, who could see things through his peculiar power of vision, (2) sent for Hirambhat, and asked him about my condition. (3) Hirambhat related to him all the events that had occurred at his house; (4) how a guru appeared to me in a dream, in the form of Tukoba; how he had enlightened me in the dream. (5) He told him, how the little girl awoke to consciousness, how she sat up, and how she had called the cow to her, caressed her, (6) and milked her while the cow was drinking water and eating the grass. (7) But he added that the character of the girl was changed. Her heart was now overflowing with emotion. (8) He told how her heart was absorbed in Tukoba. Her parents had chided her. (9) Her husband had become crazed against her, and was gazing at her not knowing what to do. (10) She was sitting in the house, absorbed in meditation, her thoughts being concentrated on Tukoba. (11) Such were the events Hirambhat related to Jayaram. He on his part rejoiced to hear them. (12) Says Bahini, "Having heard these facts, Jayaram, did me a very kindly act."

29 (1) A very kindly feeling arose in Jayaram Svami towards me, and he came personally to see what my mental condition was. (2) When I saw him I felt very happy, and my throat was choked with the emotion of joy. (3) In my heart I performed the arati and chanted his praise. I bowed to him and, in my heart sincerely worshipped him. (4) Says Bahini, "Pandurang truly recognizes that love of his heart."

30 (1) He poured upon me his look of love, of affection, such as a mother would give. (2) Jayaram accepted my heart's worship, and with love for me returned to his lodging. (3) As he sat on his accustomed seat quietly, and with his mind brought to a state of peace, (4) suddenly a thing happened that had never occurred before. Tukaram appeared to him. (5) Jayaram joyfully made him a namaskar and embraced him. (6) To me also he gave a moment's vision of himself, and placed a morsel in my mouth. (7) He said to me, 'I have come to visit Jayaram, but I recognize your desire also. (8) Do not remain any longer in this place. Do not let pass the opportunity for attaining self-knowledge and enlightenment.' (9) Says Bahini, "This is the second vision that Tukoba gave me through the working of my mind."

31 (1) The people thought all this as very strange, and came in crowds to see me. (2) My husband, seeing them, gave me much bodily suffering. (3) He could not endure seeing the people coming to see me. And moment by moment his hatred increased. (4) He exclaimed, 'It would be well if this woman were dead. Why do these low people come to see her? (5) I wonder what next we shall see in her of demoniac possession! How is God going to supply her bodily needs?' (6) Says Bahini, "Such was the concern of my husband, but the Infinite One knew of it also."

32 (1) My husband now began to say, 'We are Brahmans. We should spend our time in the study of the Vedas. (2) What is all this! The shudra Tuka! Seeing him in a dream! My wife is ruined by all this! What am I to do? (3) Who cares for Jayaram, and who for Pandurang, My home has been destroyed! (4) What care I for singing the names and praises of Hari? Even in my dreams I know not bhakti. (5) Who cares for saints and sadhus! Who cares for the feelings of bhakti! Let us always be found in the order of the religious mendicants.' (6) Says Bahini, "Thus did my husband' think and discuss the matter in his own mind." Who cares to keep such a wife as she is!' (7) Says Bahini "Thus did my husband talk, and I then began to think myself."

33 (1) This is how my husband considered the subject in his own mind: 'I will abandon her, and go into a forest, (2) for people are going to bow down to her, while she regards me as worth but a straw. (3) They will discuss with this woman the meaning of the kathas, but she herself will consider me a low fellow. (4) The people make regardful enquiries about her while I, who am a Brahman, have become a fool! (5) They are all calling her a Gosavin. Who will show me respect in her presence?' (6) Says Bahini, "Thus my husband discussed the matter in his own mind, and gave his own mind advice."

34 (1) He said to himself, This is my wife's condition. Do not remain here any longer. (2) Let me rather go to some sacred river, for asceticism is now my lot.' (3) He made his namaskar to his mother-in-law and father-in-law saying, 'My wife is advanced three months in pregnancy. (4) I am going on a pilgrimage to sacred places; my wife has become mad after God; rook after her. (5) I do not wish to see her face any longer. Who is to make up to us our loss in reputation? (6) Who is going to stay here and suffer humiliation at her hands?

35 (1) What am I to do with my Fate? I must bear whatever comes to my lot. (2) I am not one who is possessed. My body is not subject to demoniac possession. (3) Therefore, holding to my own special duties, I will give my mind to listening to the Scriptures, and the winning of God. (4) My duty is to serve my husband, for he is God to me. My husband himself is the Supreme Brahma. (5) The water in which my husband's feet are washed has the value of all the sacred waters put together. Without that holy water, (all I do is) valueless. (6) If I transgress my husband's commands, all the sins of the world will be on my head. (7) The Vedas in fact say that it is the husband who has the authority in the matter of religious duties, earthly possessions, desires, and salvation. (8) This is then the determination, and the desire of my heart. I want my thought concentrated on my husband. (9) The supreme spiritual riches [paramartha] are to be attained through service to my husband. I shall reach the highest purpose of my life through my husband. (10) If I have any other God but my husband, I shall have committed in my heart a sin like that of the killing of a Brahman. (11) My husband is my sadguru. My husband is my means of salvation. This is indeed the true understanding and determination of my heart. (12) Says Bahini, "O God, Thou hast entered into my husband's heart and given it peace."

36 (1) Supposing my husband should go away to live the ascetic's life, then, O Pandurang, of what value would be my life among men? (2) Can the body attain to beauty when its life has left it? What is the night without the brightness of the moon? (3) My husband is the life; I am his body. In my husband lies all my well-being. (4) My husband is the water in which I am the fish. How can I live without him? (5) My husband is the sun, and I its brightness. How can these two be separated? (6) Says Bahini, 'This is the conviction of my heart, and Hari knows these my thoughts.

39 (1) My husband had made up his mind to leave us on the morrow, when (2) suddenly he was stricken ill and for seven days his body was burning with fever. (3) Even from those he knew, he accepted no advice. I was at his side day and night. (4) He rejected the medicines given to him. He suffered intense pain. (5) For more than month he rejected food, and endured excruciating pain (6) The various gods and family deities were pleaded with in special ways, (7) but there was no cessation of his sufferings. He exclaimed, 'I am about to die. (8) How I insulted Pandurang and Tukoba ! and it was then that this suffering came to me. (9) If this pain is due to my having insulted Tukaram, then (10) 0 Tukaram, you who are honoured in allthe universe, perform now a miracle. (11) Says Bahini, "My husband repented; Pandurang is the inner witness of this change."

40 (1) An oldish Brahman appeared and said to him, 'Why is it you are wishing to die? (2) Why did it come to your mind to take up the ascetic's life? What are your reasons for wanting to desert your wife? (3) First, think in your own heart what wrong she has committed, and then if true, give yourself into the hands of anger. (4) If you wish to live, accept her. (5) If she has conducted herself without regard to her duties, then only you might abandon her, you idiot! (6) She is one who has no worldly desires. She is truly a bhakta of Hari. You should likewise be one also. (7) You will be blessed by it,' said the Brahman, and my husband bowed down at his feet. (8) He explained all to the Brahman and exclaimed, 'Give me now to-day the gift of life. (9) O my Svami, save me from this painful disease, and I will devote my life at your feet.' (10) He did not speak at all to his wife, but with all his heart he pleaded with Hari for help. (11) He then arose and made a namaskar to the Brahman. The twice-born responded 'You will be blessed.' (12) I was listening to the conversation of the two, and I at once fell at the feet of my husband. (13) The Brahman immediately vanished out of sight and my husband regained his health and well-being ( 14) Says Bahini, 'If God bestows His favour, all the Siddhis stand at the door ready to serve."

NOTES

Vitthal or Pandurang: the names for Krishna which Bahina uses

The calf: a pet of Bahina's which uttered prayers to Vitthal. It died of grief for her.

Tukoba: Tukaram

Jayaram and Hirambhat: two holy men who support Bahina

Shudra: low caste

Sadguru: important guru

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Reading Two:

MIRABAI

Dates: 1498-1565. The best-known Indian woman poet-saint, Mirabai, expresses the spirituality of bhaktism, a version of Hinduism stressing a passionate devotion to a personal god and a desire for mystical union. As in the Western mystical tradition, Mirabai's love for God, whom she calls both Krishna and Hari (Lord), is erotic, personal, and ecstatic. All her poems, which are intended to be sung, configure God as her beloved, her true husband. Her life story abounds with legends of her defiance of her earthly husband, of her miraculous survival of his and his family's attempts on her life, of her friendships with beggars and wandering saints, and of her running away to join a band of Krishna devotees.

I have talked to you, talked,

dark Lifter of Mountains,

About this old love,

from birth after birth.

Don't go, don't,

Lifter of Mountains,

Let me offer a sacrifice—myself—

beloved,

to your beautiful face.

Come, here in the courtyard,

dark Lord,

The women are singing auspicious wedding songs;

My eyes have fashioned

an altar of pearl tears,

And here is my sacrifice:

the body and mind

Of Mira,

the servant who clings to your feet,

through life after life,

a virginal harvest for you to reap.