"Mirabai: Inscribed in Text, Embodied in Life," Nancy M. Martin-Kershaw

This is a summary and reaction to the above articles, both of which have similar foci in that they each discuss different female Hindu saints. These Saints, though women, have life histories that do not exactly fit into the prescribed gender roles of current modern India. Interestingly, in an India where men dominate and female virtue is based on passivity and sacrifice for one's husband, these holy women, who never married (officially) and show no sign of passivity, are widely excepted and widely revered as examples of holy righteousness. Because of this, the saints can be viewed as alternative role models for women in India who do not readily want to submit themselves to the rule of men. The articles focus on this seemingly contradictory phenomenon of the incorporation of these female saints in Hindu mythology, first giving hagiographic details pertaining to the saints and then siting examples of various followers attracted to them.

In the first article, Narayanan shows how the only female alvar of Tamil hymns, the Saint Goda (pupul

The second Article by Martin-Kershaw focuses on another female saint, Mirabai. She is described to be "the embodiment of absolute devotion to Krsna." Mirabai lived in the 16th century and was a member of the Rathor royal family. She seems to have been a true rebel and is seen as a "defiant lover of God who ignored all social expectations for a royal woman in order to daily live out her limitless devotion for God."

"Poetry, Passion, and Power: The Lyrics of Andal-Goda and the Music of Goda Mandali," Vasudha Narayanan

Martin-Kershaw, makes an interesting point also that there is a danger in using Mira as an example of womanhood because it is a two sided coin. She explains how it can be used either as a way for women to fight social oppression or as a way for women to accept it. While defiant Mira can be seen as fighting against the traditional roles of womanhood, a widow may also be encouraged to be more like Mira in that she should demand nothing else but to live the life of an ascetic. Some, Kershaw points out, have interpreted Mira as a good wife whose devotion flowers in womanhood.

arly known as Andal), can be seen as an alternative female role model-one that showed contempt for marrying a man. Andal, or "she who rules," is an eighth century poet saint who is worshiped in south India by adherents of the Srivaisnava faith. We see, however, that although Andal is and has been worshipped throughout south India in temples for centuries, her poetry and contribution to religious worship have largely been ignored in Hindu scholarship.

Like Andal, Mira seems to present a very attractive alternative role model for women, especially for those who feel cheated by the system of oppression, with which they deal in their daily lives as women. Mira is the perfect example of devotion in the case of immense opposition. She is admired by everyone, and since her devotion is so total, it leads her to ignore all social obligations based on gender. Thus, it appears that in a seemingly dead end world for women, Mira offers a way out, albeit, the "way out" is a far cry from the goals of the modern feminist and more akin to the life of a monk.

Some common words found in the essay are:
Andal Mira, Srirangam Visnu's, Krsna Angered, Interestingly India, Saint Goda, Goda-Andal Mirabai, Andal Shrivaisnava, Marin-Kershaw Mira's, Nancy Martin-Kershaw, Krsna Mirabai, text embodied life, hagiographic details pertaining, vasudha narayanan mirabai, role model, female role, accepted guru, flexibility hinduism, hagiographic details, details pertaining, women mira, narayanan mirabai inscribed, mirabai inscribed text, alternative role, narayanan mentions, andal mira,
Approximate Word count = 1613
Approximate Pages = 6 (250 words per page double spaced)