Cosmos An International Journal of Management A Refereed Research Journal Vol 9 / No 2 / Jan-Jun 2020 ISSN: 2278-1218 FEMINIST MYSTICISM AND VOICES OF AGONY: LOOKING ACROSS THE CULTURES *Mohammad Shaheer Siddiqui Paper Received: 11.06.2020 / Paper Accepted: 25.07.2020 / Paper Published: 27.07.2020 Corresponding Author: Mohammad Shaheer Siddiqui; Email: [email protected]; doi:10.46360/cosmos.xxxxxxx Abstract Feminist Mysticism is not only reflected in the poetic compositions by women Mystics but also by the Male Poets in their mystical poetry using the symbols of women in manifesting spiritual relationships between man and God. The central aim of this paper is an attempt to find out the fusion of the voice of agony of women heart in the mystical arena across the cultures as Islamic, Hindu or Buddhist. The paper also deals hermeneutically the concept of feminist mysticism in Spiritual traditions and cross-cultural conversations.

Keywords: Spiritual Intimacy, Feminist Mysticism, Voice of Agony, Women Mystics.

Introduction hiding, misinterpretation of the verses and Divine revelation were some other stands which were used Backlog by certain sections of society to form new ‘I decided it’s better to scream. Silence is the real traditions for women to curtail their education, crime against human being.’ religious freedom, rights in family and society and -Nadezhda Mandelstam finally punishable and tyrannical traditions like Sati Russian Female Writer in Hope Against Hope or child marriage however, social conditions played (1970) prominent roles too. Foremost trick to restrain the empowerment of women was keeping them away Sacred Texts of ancient India cherish the high from education and it has been ruled rigorously for dignity of women’s pious and integrated role in centuries whether it is Islamic or Hindu society, religious matters. Upanishads advocate the wisdom women, for centuries, remained hand to mouth in of women by instances of their active participations masculine subjugation. in scholarly debates with male Gurus. The intensity of desire of Mandan Misra to marry with Udaya Women dignity was rejuvenated not directly Bharati Saraswati was inspired by the fact that uplifting the status of them in the society and ‘she’ is essential for a man for crossing the vast family but by extending the opportunity of freedom river of the tantalizing world which is an of expression in the matter of religion and impediment in spiritual attainment (Moksha)’ and spirituality. As all the Mystical movements, Sufi or therefore he made his utmost effort to marry her Bhakti emerged as Romanticism in religion and and succeeded. (Umadutta, 1996) they promoted liberated thinking, and devotional practices in one’s own way. Over emphasis on Likewise, Islamic texts too put the dignity of rituals was challenged by making worship of God women at higher place. Mother is so highly blessed available to all irrespective of caste, color and that even Jannah (The Paradise) lies under her feet. creed etc. Indeed, the Mystics rescued God from The first devotee of Islam, after sermonizing by the the clutches of religious monopoly, caste, gender Prophet, was a woman, Hazrat Khadija. Thus and other specifications. In Indian traditions neither in original religious text nor in prototypes of classical characters from Epics and contemporary practice we find any differentiation Mythological Literature have been offered to between man and woman rather in pre-Islamic womanhood to be followed as the role models societies in many tribal and Arabian highlands we since centuries. Women were considered to find women in very high place (Smith, 1997). Even epitomize sacrifice, culminating desires, chastity, in pre-Vedic society ‘Mother Worship’ was submission and devotion. Sita, Savitri or Parvati prevalent and in Vedas and other Hindu scriptures were the expected ideals to be followed by a ‘Earth, Forest, Rivers, Sunlight, Agriculture, married woman and ‘the chaste women naturally Money, Knowledge etc. all have been personified looked upon their married life as a sacred vow to in a female conception. The interpretation of the be fulfilled. (Prabhakar, 1991). original religious text was often manipulated particularly in disfavor of women due to some There remained a vast deviation from the textual probable reasons including motives derived by traces and contextual appraises of women’s plight masculine hubris, patriarchal dominance etc. Fact in many societies across the cultures over the *Associate Professor, Department of Education, Tezpur University, Assam. 8 periods of time. Feminism was influenced more by men, idiots, eunuchs and women’ are to be the ideological reshaping of society in compliance excluded from the place where a king holds any to emerging mores and cultural mergers, than by consultations (Rudra, p.70). The subservience of the images conceived in religious text. women is precisely summed up in the Manu Dharmashastra where it is stated that a woman Voices of Agony should never be independent. However we find many instances where women, irrespective of religion, have been considered as a A similar attitude was also prevailing for Muslim source of misery to men, both in domestic and women in the countries where new faith was spiritual life, if not put under certain control and established as compared to the pre-Islamic tribal confined into specific boundaries. Lord Buddha societies and in the early centuries of Islam. We was reluctant allowing woman to enter into the find in the views of many Islamic writers a ‘Buddhist Sangha’ initially until the imploring disparagement for women in the matters of her desire of his step mother Gautami Prajapati, and at intelligence, capacity and morals for the religion. A the instance of his favorite disciple Ananda scholar writes “The majority of women are lacking (Srivastava, 1991). Regardless, while ordaining, the in religion and virtue and that which prevails in start of the bhikkhuni tradition into the monastic them is ignorance and evil desires” (Makki, 1967). order, the Buddha apprised Ananda that the Margret Smith (1997) gives a detail description of Buddha's Dispensation would last shorter because the status of Muslim women in early Islamic of this ‘allowing women into the Sangha’ (Jerryson, society and her degradation due to the political 2013) Again as quoted from Sullavaga, X.1.6, upheaval and in specific traditional society. She Buddha gave the following reasons why women writes- ought not to be entrusted with responsibilities: ‘In the matter of religion, ‘Women are soon angered, seclusion and the limitation of Ananda women are full of their freedom certainly hindered passion, Ananda, women are women in the exercise of their envious, Ananda, women are religious duties, and the almost stupid. That is the reason, complete lack of education which Ananda, that is the cause, why was the fate of most Muslim women have no place in public Women up to very recent years, assemblies, do not carry on with a few notable exceptions, business and do not earn their prevented them from having any living by any professions’ (Rudra, intelligent conception of what 1975, p.70) was included in the doctrines of Islam.’ (p.129) In one of the Jataka stories, the Bodhi Sattva is made to say, Taqi al-Din al-Hinsi, the celebrated writer of 15th century Text ‘Siya al-Salihat’, shows a larger ‘Infamous is the land which owns bitterness for women of his time which is obvious a woman’s sway and rule, and in his words, ‘The most double faced (of mankind) infamous are the men who yield are women, because of the weakness of their themselves to women’s intellect and their religion and their convictions, domination.’ (Rudra, p.43) and therefore their faith fails’ (Smith, p.130). It is very interesting to note that interpretation of the Apart from the initial eight grave rules pre-existing religious doctrines play very vital role (Garudhammas), for women or, Nuns they also had in framing the society. The people, who claim the more rules to follow than monks. In Vinaya Pitaka monopoly of religion, also twist the doctrines in there were 250 rules for monks and 348 rules for their favor. Interpretation, ethnic and social nuns. In many ancient Indian Texts women were atmosphere and unripe dissemination of verses, unambiguously equated with the sudras (Thapar, rituals, and doctrines violated more the dignity and p.36). Interesting to note that the Mahabharata freedom of women in spiritual and religious reflects the enormous liberty of women to matters than the canons of religion itself whether it participate in rituals and political affairs inside the is Islam, Hinduism or Buddhism. royal court with male counterparts, simultaneously, the Gita unveils the vulnerability of women, who Women in Islam was degraded almost as much by seek shelter in Lord Krishna due to society’s scorns social tendencies as by the religious jurists, and or low birth along with vaisyas and sudras’ The woman as such was not excluded from the spiritual Shanti Parva of Mahabharta declares that ‘dwarfs, blessings which in Islam were intended to be humpbacked persons, lean men, lame and blind available for all human beings. (Smith, p.131) 9 Shuyab al-Hurayfish, a Sufi of 14th century says, call woman as Harijan of society. She has been “So God Glory be to Him, joined the mention of suffering for a long time. In every age man lived pious women with pious men, and in women are free, unobstructed and self-willed, and woman found the mystic states and ascetic devotion and dependent, bound in shackles and suppressed. It is good works and pity, as in men; and to women is very ludicrous when woman is described as given revelation, and for them are pilgrimages and impious. If she wants to attain salvation, she will the unveiling (of the Vision of God) and other have to take a new incarnation as a man things of the special favors which God Most High (Chaudhury 2019).’ The place of women in society has assigned to them; also some of them are was characterized by the pitiable plight of a widow, included in the first rank (Smith, p.212). The family bondages, social miseries, unending loathsome attitude towards women developed only obligations, unlimited expectations, husband’s during the years when women started challenging humiliation as a sex toy and male’s slavery from the religious authorities and monopoly of birth to death. The spiritual freedom given by masculine dominated religious interpretations. Bhakti movement could reveal the women heart. When women started questioning, the egoism ‘Mira broke from the fear of widowhood and increased in a section of society and those who rescued her heart by entering into an indestructible were claiming to steer the religion, smelt their and immortal relationship with Krishna (Smith, B. position at stake, therefore inserted in doctrines the 2008) mismatching elements which might nip in the bud the increasing women wisdom, in their opinion. Mirabai, the 16th century domestic woman and widow of Rajasthan, was the first revolutionary Mystical Traditions and Women voice among Indian women for spiritual rights by Sufism popularized the spirit of equality in men challenging the entire society. Mira’s songs and women in spiritual matters. Nonetheless, some composed of a mystical relationship between ritualistic restrictions in the name of religion, and herself and Krishna, are of greater significance of despite the general scorn for her sex, the Muslim social milieu in which Mirabai has continued as a woman was, theoretically at least, on a spiritual presence of hope and sustenance. Distinct and equality with man and was held to be of equal varied communities have been forged around the worth in the sight of God, and that as a matter of figure of Mira. Among them are widows who fact, no obstacle was erected great enough to congregate and sing through Mira the plaint of the prevent her from rising to that full experience of oppression of upper caste widows, married women the inner spiritual life and to that devoted exercise who voice through Mira’s bhajans, their longing of faith, which was possible for the man and for something other than alienation in a marital proved to be equally possible for her (Smith, p.132). relationship, a community of dalits (in colonial Likewise, a new strength of liberalization was times as untouchables) for whom Mira is a figure bestowed to women by later Buddhism and Jainism who transgressed aristocratic norms by establishing in spiritual matters aloof of the traditional disdain a relationship of discipleship with Raidas, a leather for the gender for the spiritual attainment. worker (Thapar, p. 242). Members of many of the tantric sects held liberal views on the status of women. The permission to In one of the hymns of Mirabai observed by serve the Sangh as nuns in both Buddhism and Dasgupta (1927), her great attachment for Krishna Jainism provided an alternative vocation to those and voice of revolution, both are proclaimed, women who wished to disassociate themselves ‘He is my spouse on whose head from the usual functions of women in society is a crown of peacock feathers, (Thapar, 1975). The Bhakti movement in Bhagvata I have forfeited the respect of the tradition not only liberalized the concept of world by ever sitting near holy ritualistic religion into domestication of devotee men. and God relationship but also the personification of The matter is now public; the deity to worship according to choice by Alvars everybody knoweth it, and Nayanars stressed the personal devotion of the Having felt supreme devotion, I individual, use of regional language for singing die as I behold the world. devotional love songs, and more important the I have no father, son, or relation emphasis on women’s right to bhakti. Not with me. surprisingly it was the Bhakti teaching that I laugh when I behold my produced the women Saints, Andal, Mirabai and beloved; people think I weep. Lalla (Thaper, p.41). I have planted the wine of love and irrigated it again, In Indian society, during the period of Bhakti spirit, And again with the water of tears, women Saints disclosed their voice of agony in I have cast away my fear of the their mystical writings. ‘It will never be wrong to world, what can anyone do to me. 10 Mira’s love for her God is fixed, escape from it. Kamla Das, (1980) finds herself in come what may.’ (p.127) the prison of lust and tries to escape.

Mirabai declared unanimously her inclination to As the convict studies Lord Krishana and sang the praises of love’s His prison’s geography longing. She yearns to become one with her Divine I study the trappings lover, Krishna. Her love was passionate, portraying Of your body. Dear Love herself in some poems as wedded to Krishna and in For I must someday find others as longing for union with him. Her poems An escape from its snare. sing praises of such complete intimacy with her (p.29) beloved that it is only her beloved who resides in her heart. Mira is the first voice to make the Indian The poem also echoes a spiritual allegory that the feudal society identify the feminist dignity and her soul is caged in this world. After having lived here rights, social, religious and spiritual. Mira’s voice for a time, the soul yearns to leave this world and of agony in her verses reveal the tyranny of female become free (Dube, 2013). slavery in a feudal society as well as it expounds All her lovers are the shadows of her real lover her struggle and strife for the freedom from the who is God. She discovers God in Nature, another bondages of the suffocated system meant for name of God is Krishna. In her multifarious women in spiritual arena (Kumari, 2009). relationships she was in quest for her spiritual lover, Harishchandra and Mirabai were foremost of the eternal companion of her soul, the Divine myth Indian spiritual personalities who influenced Krishna (Dube, p.5). Mahatma Gandhi in his conceptualization of Satyagraha (Vinod, 2013).The figure of Mirabai, Rabia Basri, a Muslim Saint of 8th century Basra well-knit in films, songs, paintings and poetry (Modern Iraq) however, was the first voice in Islam makes its own diaspora embracing the truth of her with the revolutionary declaration of feminist heart (Parita, 1994). Above anything else, Mysticism. She proposed ‘unconditional Love’, as Mirabai’s life is a testament to a cultural politics of the primary condition for spiritual intimacy, rather reaching out in love, a cultural politics that rejects than scaring of Hell or desiring Paradise, the hatred and vendettas. popular orthodox interpretation. Arberry (1996) quotes, Farid-ud-din Attar, the celebrated Sufi, who Akka Mahadevi in 12th century Karnataka also including Rabia’s biography in his ‘Tadhikirat-ul- resembles Mira in her Divine intimacy with Aulia’ (Memoirs of Saints) declares, Chennmallikarjuna (Lord Shiva) as incarnation of love, depicting herself as his wife. (Srivastava, S. ‘If anyone says, ‘why have you 1973) In her intense love for Shiva, she rebuffed included Rabia in the rank of riches and comforts, escaped from a forced men?’ my answer is, that the marriage, and traveled a strenuous avenue towards Prophet himself said, ‘God does intimacy with Divine beloved. Mahadevi’s not regard your outward forms.’ devotional passion for Lord Shiva and Mira’s The root of the matter is not form, emotional ecstasy with Krishna manifested but intention, as the Prophet said, women’s emancipation from the societal ‘Mankind will be raised up suffocation restoring the feminist spiritual according to their intentions. empowerment. Moreover if it is proper to derive two-thirds of our religion from Kamala Das, an Indian poetess of 19th century, Aisha, surely it is possible to take however, is not of similar stature in spiritual poetry religious instruction from a with Divine Belongingness, yet her songs of pining handful of ‘Aishas. When a for true love echo the pathetic failures of her desire woman becomes a ‘man’ in the to find love from her husband by marital, and lover path of God, she is a man and in an extra-marital relation. The transitory physical one cannot any more call her a love could not satisfy her inner passion of serenity. woman.’ (p.40) Kamala Das through poetic symbolism, realizes that momentary physical joy cannot lead anyone Further he quotes, the need of ‘unconditional love’ but to restless soul. She similitudes a lustful life in the prayers of Rabia, with that of a prisoner in her poem ‘The Prisoner’ which proves the complete non-utility of lust which ‘O God, whatsoever Thou hast men falsely call as their love for women. The apportioned to me of worldly convict who is in prison observes the boundaries of things, do thou give that to Thy Jail for escape and the women tired of lust observes enemies; and whatsoever Thou deeply the trappings of her lover’s body to find an hast apportioned to me in the 11 world to come, give it to Thy relationship is a misleading path towards spiritual friends; for me Thou are experiences. In the view of Kamala Das, ‘the sufficient.’ (p.51) women should recognize that it is a male- dominated world and so it is her obligation to Paul (1975) quotes her another love prayer, satisfy male ego by admiring his masculinity and her own feminine weakness. ‘O God, if I worship Thee for fear of hell, burn me in hell, and if I worship Thee in Interesting to point out that Mira and Kamala Das hope of Paradise, exclude me from both did not appreciate the marriage knot in Paradise; but if I worship Thee for Thy relation to physical intimacy but yearned for the own sake, grudge me not Thine same matrimonial alliance for the sake of spiritual everlasting beauty.’ (p.7) intimacy.

Al-Ghazali, the 11th century Sufi Shaikh, in his Feminist Mysticism book ‘Ihya-ul-Uloom-ad-Din’ (The Revival of the In fact Mysticism is a reaction against excessive Sciences of Religion) compiles s thought and intellectualism and formalism of theological experience in its one section ‘The Book of Love interpretations of Divine affairs. It does not and of Passion’. Mystic way marks many stages concern with bringing a person to Heaven, rather it and it is on the stage of love where he considers her brings Heaven in a person. The meaning of views most relevant. (Waddy, 1980). Often, Mysticism is devotee-God unity, the woman is abiding by the obligation of her parents comprehension of which is beyond human mind to marry her daughter, often considered equal to (Patanjali, 1977). It is an affair of heart, rather than pilgrimage. Astonishingly, the same concept of intellect. The Islamic mysticism is known as marriage was transported to Mysticism. Sufis and Sufism or Tasawwuf while Hindu mysticism is Saints allegorized it as the mystical union with God. reflected in Bhakti. Nirvana in bhakti and Fana in Sufism denote union of Atma (soul) with Parmatma (God). Kabir and Feminist mysticism is not a category or literal Rumi are the foremost exponents of this notion. branch in spiritual traditions but categorically it The term ‘urs’ used for the death anniversary of a may be conceived as the cry for unfolding the Sufi, comes from Arabic ‘uroos’ (bride). The Ruh mysteries of woman’s pining for the mystical (soul) is bride which unifies with her bridegroom divine union juxtaposing the societal gods, husband (God). Nevertheless, women Mystics interpret it being the supreme. The label of ‘Parmeshvar’ for differently. Gudorf (2013) observes, the husband of a Hindu woman resembles the idea of godly position of a Muslim woman’s Husband ‘The ecstasy of orgasm has frequently been who is worthy of prostration by his wife. Rahila If compared to the ecstasy of mystic union with we look, as observed by Rahila Bano (2018), the creator or unified cosmic reality. Women towards Biblical reference we come to know that Mystics across the religion have often Eve is blamed more than Adam for taking fruit understood themselves as married to a Divine from the Forbidden Tree and she is more sinful one, using the erotic language of spouse and lovers to describe each other. Rabia Basri, the The traditional sources expound in many ways the celebrated Muslim Sufi mystic, refused to violation of women’s spiritual rights since marry for this reason, and often told others centuries synchronizing their unsuitability for who wanted her ascetic solitude, ‘My Beloved spiritual experiences until the liberal spark flamed is with me.’ It is no accident that catholic nuns by Bhakti movement. “According to Indian social for many centuries have worn a wedding ring mores, to lead a religious life is not the path for upon taking final vows and are said to be women; Manudharma Sastra was very clear to spell married to Christ.’ (p.214) out that salvation for a woman is possible only through bhakti (devotion) to her husband” Love, being the canon of relationship between (Kabilsingh, 2019). The exposure of mysticism to lover and the Beloved, is of the prime concern in women reflected in a different direction. Women Mysticism. In an allegorical way the love between may proudly claim that if the mystic experience man and women by the way of marriage was compensates for the renunciation of the basic considered as pious entity to experience the ecstasy pleasures and joys of life on an everyday life, then of Divine relationship. But, surprisingly, the futility women deserve more of it as they are the mostly of marriage and physical relations is highly spoken devoid of creatures in society. If renunciation is not in the voice of Kamala Das as she finds no love in running away from one’s family or the world then any physical relationship with her spouse but the women deserve primarily for the fruits of lust and masculine ego of his manhood to be renunciation as they died with dead husbands being imposed upon feminist tenderness. Physical sati but did not leave family. If Gita teaches men to 12 strive for spiritual freedom while living in society King of Amru, through his Yogic mystical and discharging all their duties faithfully then no knowledge. He spent some time with the beautiful man can surpass women in fulfilling all the duties wife and by cohabitation and by discussion with in life with devotion and therefore entitled to the wife of the king he acquired direct knowledge spiritual freedom. about the relationship and marital affairs. Then again reached to Bharati and defeated her in debate The notion of ‘feminist mysticism’ is closely on the topic. Although, Sankaracharya did not associated with family structure in Indian society. utilize his mystical power for hedonistic purpose The meaning of earlier Vedic word ‘jayedastam’ yet was compelled not only to approve the point of (wife herself is the home) was misinterpreted in debate but also fulfilled his own incompleteness of later society as ‘house wife’ and she was conceived knowledge. However, the wince to accept defeat by a mere care taker of house, trained to consider her a woman, at such incomplete juncture on the part husband as her master in Godly figure. of an ascetic of exceptional erudition, was also protected by a woman herself. However, the Puranic concepts of ‘Ardhnarishwar’ and siva-shakti represent the perfection of world In Islamic society during the time of Umar, the with the unification of womanhood with manhood. second Caliph, a similar incident of a woman’s The strength of one is the power of the other. An wisdom is remarkable. The Caliph Umar one day eight century debate episode between Adi declared a new financial policy in an assembly of Sankaracharya and Mandan Misra, exemplified the men and women that ‘the people are not supposed wisdom of a woman and indication of this divine to set excessive amounts of dower (Meher) at the unification. Udaya Bharati was erudite enough to time of marriage. If anyone sets more than 400 Vedic knowledge apart from her domestic Dirham the successive amount would be taken responsibility as wife of Mandan Misra. On the from the person to the royal treasury.’ A woman, verge of her husband’s defeat she challenged the Kantha, got up and addressing Caliph, said, "O, victory claim of Adi Sankaracharya. The Umar! you have no right to intervene in such a transformation of her husband into a sannayasi, as matter that Allah the Almighty has already decreed condition of defeat, distressed Bharati bitterly. The in Qur’an that reads: "But if you intend to replace a prudent and wise lady addressed Sankara: “You do wife by another and you have given one of them a know that the sacred texts enjoin that a wife forms Qintar (of gold, i.e., a great amount as Meher or one-half of a husband’s body (ardhangini: ardha- bridal money), take not the least bit of it back; half; angini-body) therefore, by defeating my lord, would you take it wrongfully without a right and you have but won over only half of him. Your (with) a manifest sin?" After being reminded of this victory can be complete only when you engage in Verse, Umar withdrew his order, saying, “Omar is debate with me also, and manage to prove yourself in the wrong and the woman is correct." He also better.” Sankaracharya by listening it objected and added,” When such learned women are present in said, “Being a woman you are not approved to the time of Omar, he should not worry about the debate as according to Shastras” then Bharati Kingdom.” counter objected, “No, O Man of Letters! It is your misapprehension; Gargi debated with Yajnavalkya Coming to the point, the beauty of this social and Sulabha debated with Janaka, so I also deserve training prepared the foundation of spiritual for the debate with a man” (Sharma, 1988) exposures in the cases of many women in different societies across the cultures, Mira being one of Bharathi was a learned scholar herself and a very them who converted the fear of domestic slavery in clever one at that. Knowing very well that Sankara to the passion of spiritual intimacy. The ‘why’ of was a strict celibate since childhood, and therefore Mira’s inclination towards Krishna as her eternal he had no experience of a householder and marital master lies in the resemblance of the plight of relationship with a woman. In this a situation how contemporary women after the death of their could he claim to have complete knowledge? She husbands. Accordingly, Kamala Das after all her immediately started discussing relationships based marital experiments with the husband, devotion, on cohabitation and marital obligations. Sankara dedication, and conversion to another lover and confessed that he had absolutely no knowledge in religion too, ultimately searched her belongingness this arena, because he was a celibate. Being liberal in the spiritual intimacy of Krishna, the ultimate enough, she gave Sankara liberty and sufficient listener to her agony in her poetic verses. time to study about this topic before resuming the debate. Sankara immediately accepted the offer and Feminist mysticism seems to be the quintessence of left to start his studies. But it was not possible to women heart pouring her anguish and aspirations in have studies of sexual relationship being a celibate. a society that spun the religion for women and After much cogitation he got the way and he fettered her voice of claiming spirituality as it was ultimately entered in to the body of a readily dead a wild goose chase for her on account of ill-famed 13 feministic elements worth of only libidinal theme of feminist Mysticism whether in Mirabai or provoking and pleasure, as per contemporary Rabia, who preferred pure Love of her Divine outlook. The striving forces of feminist Mysticism Beloved. The same voice of revolt for pure Love is are interesting to study as it passed through various visible in spiritual manifestations of Kamal Das struggling stages. Although conventional Indian through her poems. society did not allow women to be accepted as spiritual leader and she had to be satisfied by Acknowledgement ‘imposing’ the crowns of man-made ‘Goddess’ for An earliers version of this paper has been presented chosen occasions or for the ‘throne’ of tongue-tied in an International Conference on "Intimacy and idols in the temples, yet in contemporary Indian Belongingness in Contemporary India" at the society women Mystics also appear as Maa Indian Institute of Advanced Study, (IIAS) Amritanandamayi ‘Amma’, Saint Anandamayi Rashtrapati Niwas, Shimla, in 2016. I am thankful Maa and Shivani Brahmkumari etc. Contemporary to my wife Gulshan Khan for helping me in female Mystics have not adopted the traditional discussion for updating it. ideal symbols of Sita, Draupadi, Urmila or Savitri Notes rather embraced the epitome of Radha to i. A statement of the Prophet of Islam widely rationalize the orthodox interpretation and quoted in authentic Books of Traditions. It popularize the spiritual freedom through implies that the reverence and service to advocating Love, harmony and Divine wisdom. mother with love and devotion bring the “Radha in the end is not a consort like Parvati, not progeny into the Jannah (Paradise) as the a dedicated wife like Rukmani, not a friend like reward. Draupadi, not a sister like Subhadra, not a goddess ii. Buddha's Dispensation refers to the time span like Durga or Kali, not a mangal murti of Diwali of Buddhism as expansion and influence of the like Laxmi, she is pure love” (Deheja, 2014). She is religion or the time period for which Dharma one who is instrumental in taking us inward to what exist and followed by people. It is considered is sacred, which is Krishna, Jagadguru, 5000 years in total after the Buddha's demise Parambrahma Vishnu, the ultimate godhead. The (Parinirvana). Muslim woman is still far from such spiritual iii. Vinaya Pitaka, is the first division of Buddhist intimacy in contemporary India and her struggle Monastic Text Book Tripitaka or Three and strife is continue in imploring for religious Baskets, a traditional term used for Buddhist rights as the preliminary strength for spiritual scriptures, also known as ‘Pali Canon’ in fervor. English. The three pitakas are Sutta Pitaka, Vinaya Pitaka and Abhidhamma Pitaka. The Conclusion subject matter of Vinay Pitaka is the monastic On perceiving that women are not exposed to rules for monks and nuns. It is better known as spiritual intimacy freely without an intervention of Book of Discipline for Bhikkus and Bhikkunis. masculine domination by rituals, rubrics and iv. Srimad Bhagvatgita, Ch. IX. V.32, maṁ hi rulebooks it has been observed that the reason has partha vyapashritya ye ’pi syuḥ papa-yonayaḥ been physical impurity as a biological process I striyo vaishyas tatha shudras te ’pi yanti which was considered an obstacle in religious paraṁ gatim II (O son of P֐tha, those who take matters on the one hand and domestic obligations shelter in Me, though they be of lower birth - imposed emphatically upon women on the other, women, vaisyas [merchants] and sudras were the constraints in spiritual affairs. Though [workers] - can attain the supreme destination.) women were allowed to participate in spiritual v. Manusmriti, Ch. IX, V.3 pita rakṣati kaumare learning but only by male domination in religious bharta rakṣati yauvane I and spiritual practices yet the Bhakti Movement in rakṣanti sthavire putra na strī all major religions including Buddhism, Hinduism svatantryamarhati II (The father guards her and Islam opened the ways and institutionalized the during virginity, the husband guards her in voices of women saints and sufis to the extent of youth, the sons guard her in old age; the epitomizing freedom of free spiritual thinking woman is never fit for independence.) without any male domination or steering. Most of vi. Hazrat Aisha was the holy wife of the Prophet the time religion was manipulated to fetter the Muhammad (s.a.w.) As much as two third of female’s free thinking but the access and ability of Islamic traditions (Hadith, plu. Ahadith) are educating the mind concluded that it is not religion, related to her because she spent much time in many cases, rather religious interpretation which with the Prophet in directly learning of a good spread a misogynist attitude since centuries. The number of traditions. writings of the women of the Bhakti cult vii. In a popular Islamic tradition, referring to the challenged the existing social Mores. They depict Prophet of Islam, it was stated, “if Sajdah and intimate mystical relation with God that was (prostration) was allowed to any human being often sexually charged. The pure love was the 14 after Allah, the most worthy of this action University, P.II, would be a husband by his wife”. http://www.buddhanet.net/pdf_file/qanda- viii. Rishi Vasantha blog, Retrieved on 20th March, women.pdf, retrieved on 2nd July 2019 2020 from 9. Das, Kamala, (1980). The Old Play House and http://www.speakingtree.in/blog/the-story-of- Other Poems. 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Loving God for Himself property of wife and her right to get it cannot Alone, An Appreciation of the Prayers of a be suspended in any condition, even after Muslim Mystic, Rabia of Basrah, Oxford: SLG husband’s death, according to Islamic Press, p.7. jurisprudence. 14. Prabhakar, T,. (1998). ‘Women Characters in xi. Dirham is the currency prevailed in Arab Select Plays of Rabindranath Tagore’, in during the time of Caliph Umar. During the Glimpses of World Literature, edited by N. period of Prophet Muhammad s.a.w. 400 Eakmbram & Saraswati, V., Delhi : Pencraft Dirham was the maximum amount which was International, p.91. offered as Meher in one of the marriages so 15. Rahila Bano, (2018). The Fragrance of Gender Umar selected this amount as yardstick to fix Equality in Islam. Globus Journal of the limit in his time too. Progressive Education, 8(2); 4, ISSN: 2231- xii. Chapter IV of the Holy Qur’an talks about 1335. issues related to women and her rights in 16. Rudra, Ashok, (1975). 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