Knowledge is held sacred in Hinduism, which is why it is still called the Sanatana Dharma, the Eternal Truth; and truth comes from seeking knowledge, and these were imparted by the Rishis, also called the Gurus. There is a wrong impression that men dominate the Hindu spiritual spectrum, however, the Vedic scriptures speak otherwise. Since the Vedic age, Hinduism has considered women as equals to men. Scriptures such as Devi Bhagavata have even placed feminine power above masculine power.
The Rig Veda is the only scripture in which the Divine Truths are revealed to women sages and in which hymns describing these revelations like those by the woman sage Vak Ambrini find a prominent place in the Rig Veda Samhita [1]. There are more than thirty women sages in Rig Veda with specific hymns associated with them.
There are numerous hymns in the Rig Veda indicating the high status given to women in Vedic society. The Rig Veda states that the lady should she choose her husband[2] and the marriage hymn states that the daughter-in-law should be treated as a queen, samrajni, by all the family members especially the mother-in-law, husband, and father-in-law[3]. The bride was exhorted to address the assembly:
10.85.26: . . . . Become the household mistress; Ruler of the home, you will address the religious assembly.
To be asked to address the assembly was regarded as an honor by most sages.
Women Rishis
The Rig Veda mentions Romasa, Lopamudra, Apala, Kadru, Visvavara, Ghosha, Juhu, Vagambhrini, Paulomi, Yami, Indrani, Savitri, and Devajami. The Sama Veda adds Nodha, Akrishtabhasha, Sikatanivavari and Gaupayana. When it comes to talking about significant female figures of the Vedic period Ghosha, Lopamudra, Sulabha Maitreyi, Gargi Kakshivati, Dakshina Prajapathya, Vishvavar, Atreyi, Godha, Apala, Yami Vivasvathi, Lopamudra, Romasha Svanya, Aditi Dakshayeni, Ratri Bharadwaja, Vasukra Pathni, Surya Savitri, Indrani, Sarma Devasuni, Urvashi, Shashwati, Angirasi, Sri Laksha
Female Rishis (Rishikas) about 30 of them are named in the Rig Veda:
Lopamudra was the wife of Agasthya, known for his command over Sanskrit and Tamil. The meaning of the word “Lopamudhra “ is one, who is absorbed in herself (i-e)., she is one of the Brahmavadhini Rshi-patnis. Two mantras of the Rig Vedam ( Canto I.179.1–2) are attributed to her.
There were women scholars like Visvavara, Ghosha, Sikata, Nivavari and Apala. Roamasa the wife of Svanya Visvavara belonging to the Athri family AangirasI Sarasvathi of the Angirasa family Apala of the Athri family Yami Vaivasvathi, Sraddha, Vasukra Pathni, Ghosha, Soorya, Indrani, Urvasi, Sarama, Joohu, Vagambhruni and Poulomi Sachi are well-known women, who are revered and are associated with individual Rig Veda Manthras. The seers of Rigveda’s suktas 10–134, 10–39,10–40, 10–91, 10–95,10–107,10–109,10–154,10–159,10–189. etc. are women.
Gargi was one of the learned persons summoned by King Janaka. The Upanishads refer to the conversation between Maitreyi and her husband Yajnavalkaya. Brahma Jnana can be attained in any stage: Gargi got it in the BRAHMACHARYA stage. Choodaala achieved it during a GRIHASTHA. Maitreyi earned it while in the VANAPRASTHA stage of life. Sulabhayogini won it while a SANYASINI.
Ghosha Vedic wisdom is encapsulated in myriad hymns and 27 women-seers emerge from them. But most of them are mere abstractions except for a few, such as Ghosha, who has a definite human form. Granddaughter of Dirghatamas and daughter of Kakshivat, both composers of hymns in praise of Ashwins, Ghosha has two entire hymns of the tenth book, each containing 14 verses, assigned to her name. The first eulogizes the Ashwins, the heavenly twins who are also physicians; the second is a personal wish expressing her intimate feelings and desires for married life. Ghosha suffered from an incurable disfiguring disease, probably leprosy, and remained a spinster at her father’s house. Her imploration with the Ashwins and the devotion of her forefathers towards them made them cure her disease and allow her to experience wedded bliss.
Lopamudra The Rig Veda (‘Royal Knowledge’) has long conversations between the sage Agasthya and his wife Lopamudra that testifies to the remarkable intelligence and goodness of the latter. As the legend goes, Lopamudra was created by sage Agasthya and was given as a daughter to the King of Vidarbha. The royal couple gave her the best possible education and brought her up amidst luxury. When she attained a marriageable age, Agasthya, the sage who was under vows of celibacy and poverty, wanted to own her. Lopa agreed to marry him and left her palace for Agasthya’s heritage. After serving her husband faithfully for a long period, Lopa grew tired of his austere practices. She wrote a hymn of two stanzas making an impassioned plea for his attention and love. Soon afterwards, the sage realized his duties towards his wife and performed his domestic and ascetic life with equal zeal, reaching a wholeness of spiritual and physical powers. A son was born to them. He was named Dridhasyu, he later became a great poet.
Maitreyi The Rig Veda contains about one thousand hymns, of which about 10 are accredited to Maitreyi, the woman seer and philosopher. She contributed to enhancing her sage-husband Yajnavalkya’s personality and the flowering of his spiritual thoughts. Yajnavalkya had two wives Maitreyi and Katyayani. While Maitreyi was well versed in the Hindu scriptures and was a ‘brahmavadini’, Katyayani was an ordinary woman. One day the sage decided to make a settlement of his worldly possessions between his two wives and renounce the world by taking up ascetic vows. He asked his wives their wishes. The learned Maitreyi asked her husband if all the wealth in the world would make her immortal. The sage replied that wealth could only make one rich, nothing else. She then asked for the wealth of immortality. Yajnavalkya was happy to hear this and imparted to Maitreyi the doctrine of the soul and his knowledge of attaining immortality.
Gargi Gargi, the Vedic prophetess and daughter of sage Vachaknu, composed several hymns that questioned the origin of all existence. When King Janak of Videha organized a ‘brahmayajna’, a philosophic congress centred around the fire sacrament, Gargi was one of the eminent participants. She challenged the sage Yajnavalkya with a volley of perturbing questions on the soul or ‘atman’ that confounded the learned man who had till then silenced many an eminent scholar.
Her question — “The layer that is above the sky and below the earth, which is described as being situated between the earth and the sky and which is indicated as the symbol of the past, present and future, where is that situated?” — flattened even the great Vedic men of letters.
There is a saying in Manu Smruti. Where the women are worshipped, their deities will dwell and there will be prosperity.
Throughout the many years of pure Vedic culture, women have always been given the highest level of respect and freedom, but also protection and safety. The Women Rishis, though very few, contributed a lot to the cause of society and Vedas.
Epithets for women in the Vedas
It is interesting to note that while a woman’s primary function in Vedic literature is portrayed as that of a wife, numerous terms and epithets that are used to refer to women also imply several other elements of the feminine form. Finding the precise meaning of these words is intriguing because it helps to clarify the many roles that women play at home and in society.
For instance, the three words Jaya, Jani, and Patni are used to describe a wife. The woman who bears one’s offspring is known as Jaya, the mother of one’s children is known as Jani, and the co-partner in performing religious responsibilities is known as Patni (ardhangini).
Similarly, women are also designated as:
- Aditi
because she is not dependent [4] - Aghnya
for she is not to be hurt [5] - Brhati
for she is large-hearted [6] - Chandra
because she is happy [7] - Devakama
since she is pious. [8] - Devi
since she is divine [9][10] - Dhruva
for she is firm [11] - Havya
because she is worthy of invocation [12] - Ida
for she is worshippable [13] - Jyota
because she is illuminating: bright [14] - Kamya
because she is lovable [15] - Kshama
for she is tolerant, indulgent, and patient [16] - Mahi
since she is great [17] - Mena
because she deserves respect [18] - Nari
for she is not adverse to anyone [19] - Purandhih
for she is munificent, liberal [20] - Ranta
because she is lovely [21] - rtavari
rtachit, for she is the preserver, forester of truth [22] - Sanjaya
since she is victorious [23] - Sarasvati
since she is scholarly [24] - Simhi
since she is courageous [25] - Shiva
for she is benevolent [26] - Shivatama
since she is the noblest [27] - Stri
since she is modest [28],[29] - Subhaga
because she is fortunate [30] - Subhdha
for she is knowledgeable [31] - Sumangali
since she is auspicious [32] - Susheva
for she is pleasant [33] - Suvarcha
since she is splendid [34] - Suyama
since she is self-disciplined. [35] - Syona
for she is noble [36] - Virini
since she is the mother of brave sons [37] - Vishruta
since she has learned [38] - Yashasvati
for she is glorious [39] - Yosha
because she is intermingled with a man, she is not separate [40]
Women rishis (rishika) in the Rig Veda Samhita
(one or more mantras were revealed to each rshika)
Verse Rishika
4.18 Aditi
10.72 Aditirdakshayani
8.91 Apala atreyi
10.86 Indrani
10.85 Urvashi
10.134 Godha
10.39, 10.40 Gosha Kakshivati
10.109 Juhurbramhajaya
10.184 Tvashta Garbhakarta
10.107 Dakshina Prajapatya
10.154 Yami
10.10 Yami Vaivasvati
10.127 Ratrirbharadvaji
1.171 Lopamudra
10.28 Vasukrapatni
10.125 Vagambhrni
5.28 Vishvavara Atreyi
8.1 Sashvatyangirasi
10.151 Shradhda Kamayani
10.159 Shachi Paulomi
10.189 Sarparajni
9.86 Sikata Nivavari
10.85 Surya Savitri
1.126 Romasha
10.108 Sarama Devashuni
9.104 Shikhandinyava Psarasau Kashyapan
10.142 Jarita Sharngah
8.71 Suditirangirasah
10.153 Indra Mataro
(The list is not exhaustive)
Post-Vedic Era, these were the women, who were famous for their spiritual knowledge.
The Unnamed Saint in King Janaka’s Court: There is a beautiful story of a female saint, who suddenly appeared in the Vichar sabha (a place where debates are held) of King Janaka and questioned Astabakra (son of Kahole) and proved that he wasn’t Brahma Gyani. Then she briefly explained the question posed and asked him to get caught by Janaka Raja (King Janaka) as He too was Brahma Gyani like this unnamed female Saint. Thereafter she disappeared in full view of the court.
Princess Hemalekha (mentioned in Tripura Rahasya) was Guru to her husband (Prince Hemachuda), her Mother-in-law and many others. She slowly and beautifully takes her worldly husband on the path of Brahma Gyan. Such was her power that in time the entire city was full of Brahma Gyanis, where even the parrots spoke of renunciation and Gyan.
Read: TRIPURĀ RAHASYA
In recent times Sarada Devi, wife of Ramakrishna Paramhansa, was Guru to many and is considered Divine Incarnate.
In 1861, Ramakrishna accepted Bhairavi Brahmani, an orange-robed, middle-aged female ascetic, as a teacher. She carried with her the Raghuvir Shila, a stone icon representing Ram and all Vaishnava deities. She was thoroughly conversant with the texts of Gaudiya Vaishnavism and practised Tantra. According to the Bhairavi, Ramakrishna was experiencing phenomena that accompany maha bhava, the supreme attitude of loving devotion towards the divine, and quoting from the bhakti shastras, she said that other religious figures like Radha and Chaitanya had similar experiences.
The Bhairavi initiated Ramakrishna into Tantra. Tantrism focuses on the worship of Shakti and the object of Tantric training is to transcend the barriers between the holy and unholy as a means of achieving liberation and to see all aspects of the natural world as manifestations of the divine Shakti. Under her guidance, Ramakrishna went through sixty-four major tantric sadhanas which were completed in 1863. He began with mantra rituals such as japa and purascarana and many other rituals designed to purify the mind and establish self-control. He later proceeded towards tantric sadhanas, which generally include a set of heterodox practices called vamachara (left-hand path), which utilise as a means of liberation, activities like eating of parched grain, fish and meat along with drinking of wine and sexual intercourse. According to Ramakrishna and his biographers, Ramakrishna did not directly participate in the last two of those activities, all that he needed was a suggestion of them to produce the desired result. Ramakrishna acknowledged the left-hand tantric path, though it had “undesirable features”, as one of the “valid roads to God-realization”, he consistently cautioned his devotees and disciples against associating with it. The Bhairavi also taught Ramakrishna the kumari-puja, a form of ritual in which the Virgin Goddess is worshipped symbolically in the form of a young girl. Under the tutelage of the Bhairavi, Ramakrishna also learnt Kundalini Yoga. The Bhairavi, with the yogic techniques and the tantra, played an important part in the initial spiritual development of Ramakrishna.
The Avvaiyars (Tamil: ஔவையார்; ‘Respectable Women’) was the title of more than one poet who was active during different periods of Tamil literature. The Avvaiyar were some of the most famous and important female poets of the Tamil canon. Abithana Chintamani states that there were three female poets titled Avvaiyar.
Among them, Avvaiyar lived during the Sangam period (c. 1st and 2nd century CE) and had cordial relations with the Tamil chieftains Vēl Pāri and Athiyamān. She wrote 59 poems in the Puṟanāṉūṟu. Avvaiyar II lived during the period of Kambar and Ottakoothar during the reign of the Chola dynasty in the 10th century. She is often imagined as an old and intelligent lady by the Tamil people. She wrote many of the poems that remain very popular even now and are inculcated in school textbooks in Tamil Nadu. These books include a list of dos and don’ts, useful for daily life, arranged in simple and short sentences.
There is a very famous legend that is associated with Avvaiyar (Tamil: ஔவையார்), a prominent female poet/ethicist/political activist of the Sangam period (Tamil literature), and Naaval Pazham (Jambu) in Tamil Nadu. Avvaiyar, believing to have achieved everything that is to be achieved, is said to have been pondering her retirement from Tamil literary work while resting under the Naaval Pazham tree. But she is met with and wittily jousted by a disguised Murugan (regarded as one of the guardian deities of the Tamil language), who later revealed himself and made her realise that there was still a lot more to be done and learnt. Following this awakening, Avvaiyar is believed to have undertaken a fresh set of literary works, targeted at children. These works, even after a millennium, are often among the very first literature that children are exposed to in Tamil Nadu schools.
When Adi Sankara was proceeding on his Jaitra Yatra (victory march), the great scholar Mandana Mishra in Mahishmati presently Mahishi. Sankara entered into a scholarly debate with him. Ubhaya Bharati, the wife of Mandana Mishra, was also a great scholar. She was well-versed in the principles of Ritham, Sathyam, Mahattattwam, etc. It was decided that Mandana Mishra would take to Sannyasa if he were to be defeated in the debate. Sankara chose Ubhaya Bharati to be the adjudicator of the contest. As the debate was in progress, she listened to the arguments and counterarguments with utmost concentration. She was impartial in her judgement and declared Sankara to be the winner. Being one of wisdom, she did not feel dejected that her husband was defeated in the debate. Mandana Mishra took to Sannyasa by the terms and conditions of the debate. Ubhaya Bharathi, being his Ardhangi (better half), followed suit.
Both husband and wife renounced the world and propagated the path of wisdom. Human life has no value if one does not acquire wisdom. “To have the vision of the effulgent light of Atma, you have to remove the soot of ego covering your mind”. This was the teaching of Ubhaya Bharati. She was living in a hermitage on the banks of the river Ganga, imparting spiritual teachings to women. Many women had become her disciples. Every day in the morning, they used to go to the Ganges to have a bath. On the way, there lived a Sannyasi whom people called Brahma Jnani. Truly, he was a renunciant and one of wisdom. However, he was very much attached to a small earthen pot which he used to preserve water.
One day, he was lying down using the pot as a pillow, lest somebody might steal it. Ubhaya Bharati who was on her way to the Ganges with her disciples observed this and remarked, “Though he is one of wisdom, there is a small defect in him. He has renounced the world, but is attached to his earthen pot which he is using as his pillow.” The Sanyasi overheard their conversation and became angry. When Ubhaya Bharati and her disciples were coming back from the Ganges, he threw away the pot on the road, just to show that he was not attached to it. Seeing this, Ubhaya Bharati said, “I thought there was only one defect in him -Abhimana (attachment). Now I realise that he has another defect also — Ahamkara (ego). How can one with Ahamkara and Abhimana be a Jnani (one of wisdom)?” It was an eye-opener for the Sanyas. Ubhaya Bharati toured the length and breadth of the country preaching and propagating the path of wisdom.
Tiruppavai is a sacred poem composed with utmost love and devotion By Sri Andal at the young age of 15 years of age in praise of Lord Vishnu (also known as Perumal, Sri Ranganath). These are 30 Stanzas known as Pasurams that are written in Tamil (South Indian Language) and are also considered as a part of the ‘Divya Prabandha’ (Holy Texts) compiled by the twelve Alvars of Vaishnava (Followers of Vishnu).
Tiruppavai is recited during the sacred month of Margashira (also known as Marzazhi in Tamil), which is in the Auspicious month of Dhanur masa. Dhanur masa is considered so Holy and sacred that during this month, no Vydic Hindu marriages take place as everyone wants to devote all their energy and time in the Holy name of the Lord Sriman Narayana.
Andal is an 8th-century Tamil saint and one of the twelve Alwars (saints) and the only woman Alwar of Vaishnavism. She wrote the great Tamil works of Tiruppavai (30 verses) and Naacchiyaar Tirumozhi (143 verses). Andal is known for her unwavering devotion to Lord Vishnu.
Andal was discovered under a Tulasi plant in the temple garden of Srivilliputtur, by Vishnuchitta who was one of the most revered saints in Hinduism, Periyalwar. She was named Kodhai or Goda. As she grew, her love and devotion for the Lord grew to the extent that she decided to marry none but the Lord Himself. She started to live in a dream world with her beloved Lord and was constantly fantasizing about marrying Him. Goda made flower garlands for her beloved Lord at the temple. She started wearing the flower garland which was meant to be offered to the Lord before sending it to the temple. One day, she was caught red-handed by her father. The Lord appeared to Vishnuchitta in his dream and told him that He wholeheartedly accepted Goda’s offering. From this day on, Goda was respected by the devotees and came to be known as “Andal”, the girl who “ruled” over the Lord. She is also known as “Soodi Kodutha Sudarkodi”. Periyalwar took Andal to Srirangam to marry Her to Lord Ranganatha. She entered the temple sanctum and became one with him.
Saint Meera, also known as Meera Bai, was a 16th-century poet and devotee of Krishna. She is a celebrated Bhakti saint, particularly in the North Indian Hindu tradition. Meera Bai was born into a Rajput royal family in the Kudki district of Pali, Rajasthan, India.
Akka Mahadevi (ಅಕ್ಕ ಮಹಾದೇವಿ) (c.1130–1160) was one of the early female poets of the Kannada language and a prominent personality in the Veerashaiva Bhakti movement of the 12th century. Her 430 extant Vachana poems (a form of spontaneous mystical poems), and the two short writings called Mantrogopya and the Yogangatrividhi are considered her most notable contribution to Kannada literature. She composed relatively fewer poems than other saints of the movement. Yet the term Akka (“elder Sister”), which is an honorific given to her by great Veerashaiva saints such as Basavanna, Siddharama and Allamaprabhu is an indication of her contribution to the spiritual discussions held at the “Anubhava Mantapa”[citation needed]. She is in hindsight seen as an inspirational woman for Kannada literature and the history of Karnataka. She is known to have considered the god Shiva (‘Chenna Mallikarjuna’) as her husband, (traditionally understood as the ‘madhura bhava’ or ‘madhurya’ form of devotion).
In modern times, there are numerous women spiritual leaders in the limelight, however very few transgender leaders in this area of life…
Laxmi Narayan Tripathi (known as Laxmi, sometimes transliterated as Lakshmi) is one of them. She is a transgender/Hijra rights activist, Bollywood actress, Bharatanatyam dancer, choreographer and motivational speaker in Mumbai, India. She is especially known for being the Acharya or, Chief Priestess of Mahamandaleshwar of kinnar akhada.
Read: From pariah to demi-god: transgender leader a star at Kumbh
Notes
Indian Feminism in Vedic perspective, by Shashi Prabha Kumar Reader, Univ. of Delhi, Delhi 110007; Journal of Indian Studies, Vol. 1, 1998
Most of this article was taken from "Vedah.com"
To Note: An acknowledgement of Information Sources is attached as embedded links. The topic deals with religion, customs and practices; therefore, some sections are direct references. I acknowledge that the direct references belong to their original writers. This article has been published for educational and informational purposes only.
References
Rig Veda, 10.125
Rig Veda, 10.27.12
Rig Veda 10.85
Nirukta, 4.22
Yajur Veda, 8.43
Yajur Veda, 11.64
Yajur Veda, 8.43
Atharva Veda, 14.1.47
Atharva Veda, 14.1.45
Yajur Veda, 4.23
Yajur Veda, 11.64
Yajur Veda, 8.43
Yajur Veda, 8.43
Yajur Veda, 8.43
Yajur Veda, 8.43
Atharva Veda, 12.1.29
Yajur Veda, 8.43
Nirukta, 3.21.2
Atharva Veda, 14.1.59
Yajur Veda, 22.22
Yajur Veda, 8.43
Rig Veda, 2.41.18
Rig Veda, 10.159.3
Yajur Veda, 20.84
Yajur Veda, 5.12
Atharva Veda, 14.1.64
Rig Veda, 10.85.37
Rig Veda, 8.33.9
Nirukta 3.21.2
Yajur Veda, 8.43
Atharva Veda, 14.2.75
Atharva Veda, 14.2.26
Atharva Veda, 14.2.26
Atharva Veda, 14.4.47
Atharva Veda, 14.2.18
Atharva Veda, 14.2.27
Rig Veda, 10.86.9, 10.86.10
Yajur Veda, 8.43
Rig Veda, 1.79.1
Nirukta 3.15.1
