DEPARTMENT OF HISTORY

MATA SUNDRI COLLEGE FOR WOMEN

UNIVERSITY OF DELHI

VAISHNAVA TRADITION IN
NORTH INDIA: ORIGIN AND
UNHEARD VOICES OF WOMEN
SAINTS.

SUBMITTED TO:
PROF. DALJEET KAUR MA'AM

SUBMITTED BY:
SATAKSHI (HIS/22/20)
NEHA (HIS/22/37)
PRACHI BHARDWAJ (HIS/22/43)
PRIYA (HIS/22/3)
ABSTRACT
This study examines the origins and development of the
Vaishnava tradition in North India, tracing its growth from
Vedic roots to a vibrant devotional movement. Centered
on the worship of Vishnu and his avatars, particularly
Rama and Krishna, this tradition draws from early Vedic
references and key texts like the Mahabharata and
Bhagavad Gita.

This study also highlights the often-overlooked

contributions of women saints whose voices added
depth and diversity to Vaishnava practice. Women like
Vishnupriya Devi, Gangasati, Kanhopatra and Janabai
expressed profound devotion through their poetry,
challenging social norms and offering an intimate,
personal perspective on spirituality. These saints not
only defied societal constraints but also enriched the
Vaishnava tradition with narratives of longing, love, and
resistance. Their works, celebrated yet often
marginalised in historical accounts, reveal unique
perspectives on divine love and underscore the
important role of women in shaping devotional practices.
Through a comprehensive analysis, this study
illuminates the contributions of these influential, though
lesser-recognized, voices within the Vaishnava tradition,
showing how their devotional expressions helped
establish Vaishnavism as an enduring spiritual and
cultural force in North India.

KEYWORDS
Vaishnava Tradition, Bhakti Tradition of North India,
Women Saints, Unheard Voices, Varkari Tradition,
Vaishnavism, Kanhopatra, Gangasati, Janabai,
devotion, Vishnu, bhakti, bhajans, spirituality, egalitarian
ideals, divine love.

INTRODUCTION
Vaishnavism is the worship and acceptance of Vishnu
(Sanskrit: “The Pervader” or “The Immanent”)or one of
his various incarnations (avatars) as the supreme
manifestation of the divine. During a long and complex
development, many Vaishnava groups emerged with
differing beliefs and aims. Some of the major
Vaishnava groups include the Srivaishnavas (also
known as Vishishtadvaitins) and Madhvas (also known
as Dvaitins) of South India; the followers of the
teachings of Vallabha in western India; and several
Vaishnava groups in Bengal in eastern India, who follow
teachings derived from those of the saint Chaitanya.
Most Vaishnava believers, however, draw from various
traditions and blend worship of Vishnu with local
practices.
The women's Vaishnava tradition has a rich and
influential history, with early female saints playing a
pivotal role in shaping the movement's devotional
practices and spiritual philosophy. This tradition is
marked by the deep devotion of women to Lord Krishna
and their significant contributions to the spread of bhakti
(devotion) through their lives, poetry, and spiritual
leadership. Key figures such as Gangasati, Kanhopatra,
and Vishnupriya are central to understanding the role of
women in the Vaishnava tradition, each offering unique
insights into the devotion and spiritual practice of female
devotees.

Gangasati was a 15th-century mystic poetess from

Gujarat, known for her deep devotion to Lord Krishna.
She is revered for her devotional songs, which
expressed intense love for Krishna, transcending the
boundaries of caste and social norms. Gangasati's
contributions to the bhakti movement were significant,
as her poetry was not only a personal expression of love
but also a call for social reform and spiritual liberation.
Her life exemplifies the idea that devotion to Krishna can
elevate individuals, regardless of their gender or social
status.
Kanhopatra, a 15th-century saint from Maharashtra, is
another important figure in the women's Vaishnava
tradition. She was a prominent devotee of Lord Vithoba
(a form of Krishna) and a contemporary of the saint-poet
Dnyaneshwar. Kanhopatra was known for her
unwavering faith and deep love for Lord Vithoba. She
challenged the traditional gender roles of her time and
was known for her spiritual independence and devotion.
Her poetry and hymns, like Gangasati's, expressed
profound devotion and love for the divine, and she
remains an inspiration for women in the Vaishnava
tradition.
Janabai, a poet from Maharashtra, wrote around 340
Marathi abhangas (poems). Her poems include stories
of Krishna’s birth, childhood, and play, along with a story
about all the ten avatars (reincarnations) of Vishnu.
Her works also tell the story of ancient Indian King
Harishchandra and demonstrate awareness of the story
of Pundalik, Vitthala’s ultimate bhakta (devotee).
Alongside such stories, Janabai’s poetry shows a deep
and philosophical understanding of the world. One finds
her contemplating what it means to be a saint and
grappling with the struggle of bhakti. Her poems convey
a deep understanding of the concept of shunya (zero),
of ganit (mathematics), and of her own social realities. In
some of the poems, she also speaks of learning to write.
Janabai also appears to be the first biographer of
Namdev, the poet-saint who chose as her guru. Around
340 Marathi abhangas (poems) that are attributed to
Janabai are found as part of the Namdev Gatha, which
is the story of Namdev. An early version of the Namdev
Gatha can be dated to c. 1581.
Vishnupriya, the consort of Chaitanya Mahaprabhu,
holds a prominent place in the Gaudiya Vaishnavism
tradition. Although she is best known as the wife of
Chaitanya, her role went far beyond that. After
Chaitanya’s renunciation and departure for his travels,
Vishnupriya remained steadfast in her devotion to him
and his mission. Her life became a model of the ideal
female devotee, embodying the principles of bhakti and
devotion to Lord Krishna. Vishnupriya's unwavering faith
and support for the Vaishnava community helped
sustain the spiritual teachings of Chaitanya Mahaprabhu
long after his physical absence.

Together, Gangasati, Kanhopatra, Janabai and

Vishnupriya exemplify the central role of women in the
Vaishnava tradition. Their lives and devotion challenge
societal norms and demonstrate that women, too, can
attain the highest spiritual realization through love and
devotion to God. They not only contributed to the
development of Vaishnavism but also inspired
generations of women to actively participate in the
spiritual life, ensuring that the path of bhakti remained
accessible and inclusive.

LITERATURE REVIEW:

The book Shree Kahalsang Bhagat: Gangasati Ane

Panbaini Sanshodhan Parak Sankshipt Jeevankatha
were the primary sources to frame the layout on the
life and journey of Gangasati. Also In 1979, a film
Gangasati, directed by Dinesh Rawal, based on traditional account
of her life was produced in Gujarati. Gangasati, a medieval
saint-poetess of the Bhakti tradition in western India, made significant
contributions to devotional spirituality through her Gujarati songs. Born
into a Rajput family in Saurashtra, she married Kalubha Gohil, a follower
of the Nijiya Bhakti tradition. Their home became a hub for spiritual
gatherings until they moved to a secluded hut to continue their practices.
Following Kalubha’s choice to take samadhi, he instructed Gangasati to
train her daughter-in-law, Panbai, in devotion before joining him. Over
fifty-two days, Gangasati composed bhajans to guide Panbai,
emphasizing themes of love, humility, and surrender to Lord Krishna.
Distinguished as a female spiritual leader in a patriarchal society,
Gangasati’s accessible bhajans bypassed rituals and priests, promoting
direct devotion. Her teachings resonated with ordinary people,
highlighting spiritual enlightenment as attainable for all, irrespective of
gender or social status. Her work aligned her with other notable
Vaishnava saints like Mirabai, focusing on divine love, soul’s liberation,
and divine grace. Gangasati’s role challenged societal norms, making
her a pioneering figure in the Bhakti movement. Through her accessible
and emotionally resonant songs, she broadened the movement’s
inclusivity, embodying the Bhakti ideals of personal connection with the
divine and spiritual equality.

Sant Kanhopatra: The Voice of Devotion in Maharashtra's Bhakti

Sangeet gives detailed account of Kanhopatra, a 15th-century Marathi
saint-poetess of the Varkari sect, is remembered for her deep devotion
to Vithoba, the patron deity of the Varkaris. Born to a courtesan mother
in Mangalvedhe, Kanhopatra felt a spiritual connection to Vithoba after
seeing his image on a pilgrimage. Despite societal constraints as a
courtesan, she devoted herself fully to Vithoba, performing temple
services and composing abhangas (devotional songs) in Marathi that
express her struggles and longing for divine deliverance.
Kanhopatra’s thirty surviving abhangas poignantly convey her plea for
liberation from her role, and her personal, unmediated path to sainthood
is unique in the Varkari tradition. When the king of Bidar sought her as a
concubine, she took refuge in Vithoba’s temple in Pandharpur, where
she ultimately passed away, with her samadhi (mausoleum) still located
there. Her poetry celebrates Vithoba’s compassionate grace for the
marginalized, reflecting her view of divine love as a path to freedom. She
invokes examples of divine intervention, like those of Valmiki and
Ajamila, and honors Varkari saints such as Dnyaneshwar. Kanhopatra’s
legacy embodies spiritual liberation and represents the power of
devotion to transcend social barriers within the Bhakti movement.

In Dwarakanatha: The Life of Lord Krishna and Balakrishna: The

Life of Lord Krishna as Told in the Srimad Bhagavatam Shri
Vishnupriya Devi, revered in the Gaudiya Vaishnavism tradition,
embodies profound devotion as the chosen consort of Sri Chaitanya
Mahaprabhu. Known as the earthly form of Bhu-sakti, she assisted in
Lord Chaitanya’s mission to spread the congregational chanting of
Krishna’s name. Vishnupriya’s beauty and virtues were widely
celebrated, and she lived a life of discipline, observing austerities and
daily worship of Tulasi Devi.
Following the passing of Lord Chaitanya’s first wife, Lakshmipriya,
Vishnupriya became his bride in a grand, opulent wedding. This union
held deep spiritual significance, symbolizing the sacred bond between
devotion and divine energy. Her devotion is celebrated in hagiographies
like Chaitanya Mangala, where Vishnupriya’s poignant farewell with
Chaitanya before his renunciation reflects her unwavering faith and
sacrifice.
After Chaitanya left for sannyasa, Vishnupriya adopted a life of strict
devotion, eating only a few grains of rice offered after chanting rounds of
japa. She dedicated herself to the worship of her personal deity of
Chaitanya, who remains enshrined as Dhamesvara Mahaprabhu in
Navadvipa. Vishnupriya’s legacy continues as a symbol of ultimate
devotion and selflessness in the Vaishnava tradition, inspiring countless
devotees with her life’s example of sacrificial love and unyielding faith.

CONCLUSION AND LEARNING:

Vaishnavism was profound and span across centuries,
shaping the spiritual, cultural, and social dimensions of
the tradition. Vaishnavism, a major sect of Hinduism that
emphasizes devotio.However, Women's importance in
Vaishnavism lies not only in their individual spiritual
achievements but also in their contribution to expanding
the understanding of devotion. Their lives illustrate the
inclusivity of bhakti, where divine love is paramount,
making social distinctions secondary. Through their
poetry, writings, and personal sacrifices, they embody
the values of humility, selfless service, and unwavering
faith. Their contributions remind us that the path to the
divine is universal, welcoming both men and women to
participate equally in spiritual growth and enlightenment.

In conclusion, women have been—and continue to

be—integral to Vaishnavism’s expression and evolution.
They bring unique perspectives and resilience that
enrich the tradition, making it a vibrant and inclusive
path of devotion. Their legacies are not only spiritual
beacons for devotees but also testimonies of the
transformative power of devotion in breaking down
social barriers. Today, women in Vaishnavism serve as a
bridge between the past and future of the tradition,
keeping alive the spirit of love, dedication, and devotion
that defines the Vaishnava faith.

METHODOLOGY:
Secondary Sources: Scholarly works, historical texts,
and academic articles on the history of the Vaishnava
tradition of North India, and the role of Unpouplar
Women Saints in expanding the tradion, contextualizing
the primary data and offer interpretations of the sources.

References-
Sailendra Nath Sen: The Vaishnava Saints of Bengal
(1915).
Taraknath Sen: In Women in Indian History (1957).
Catherine A. Robinson: In Devotional Women in the
Vaishnava Tradition (2015)
Ursula Sharma: In The Bhakti Movement: Its Influence
on Women’s Devotional Life (1996),