The saint Mirabai is the most famous of the women saints of India and can be ranked among the foremost of the mystics of the world.

The normal place of women in India has from time immemorial been in the seclusion and sanctity of the home. The ideal of the vast majority of the Indian women have been Sita and Savitri -- the epic characters who embody the virtues of self-sacrifice, patience and one-pointed devotion to their husbands; this ideal of the chaste wife (pativrata) has been further ennobled by its fusion with the mother ideal.

As Sister Nivedita has pointed out, the Hindu woman as mother "has been not only the lady and queen of her husband, but also the Goddess enthroned in her children's worship." But quite distinct from this average run of women, there have been some outstanding characters who devoted themselves solely to spiritual practice and devotion to God without burdening themselves with the duties of family life. Some of them have left behind, as a treasure for posterity, wonderful hymns and songs about their spiritual struggles and experiences. We have already discussed the lives of some of these women saints like Adal, Akkamahadevi, etc.

One important common point we find in all these devotees is that they looked upon the soul as the eternal bride and the Lord as the eternal Bridegroom, but we should always remember that this relationship had nothing to do with the body. There is a great similarity between the lives of Akkamahadevi and Mira; but if the former was like running stream, the latter was like a river in flood. One great lesson we learn from the lives of these great women saints is that they all demonstrate the right and capacity of women to live the life of utmost renunciation and divine realization.

Many legends have gathered around the life of Mirabai, as in the case of most saints. But it is certain that she was a Rajput princess of the Rathod clan. Even from her childhood she was passionately attached to Shri Krishna in the form of Giridhara Gopala. When she grew up she was married to prince Bhoja Raj, the eldest son of Rana Sanga of Chittor. But shortly after the marriage her husband and, and some time later, her father-in-law died. One of her brothers-in-law became Rana (king). On the death of her earthly husband she refused to commit Sati, as she was wedded to her true spiritual husband, Lord Krishna. The young princess spent her time in prayer and singing and dancing before the image of Krishna installed in her private chapel. This attracted devotees and holy men and she was happy in their company. This was, of course, a disgrace to the royal household and the Rana tried several methods to persuade and persecute her so that she may give up her spiritual "madness." Finally, unable to bear the sufferings, she left Chittor and went to her father's place. From there, she went on a pilgrimage. After visiting Vrindavan, Mathura and other places where she met several well-known saints she finally settled down at Dwaraka.

It is said that in the end Mira merged into the idol of Krishna in the temple of Ranchod at Dwaraka. The Lord made Mira an instrument for the propagation of the message of bhakti. The bhakti that she taught was of the highest kind. It meant super human renunciation boundless love for and total surrender to the Lord. This was the great legacy that she left behind.

Only a few rare souls can follow her example. About her own Sadhana, she speaks: " Tears rear the creeper of Love on which, when it flowers, the Lord comes to play the bhramara (bee)."

Mira says, "I discovered the great secret in uttering the name and the adhering to this quintessence of shastras. I reached my Ghiridhar through prayers and tears."

Her whole life was like a flooded river of love rushing towards the ocean of the Divine. Perfect self surrender is the culmination of spiritual life, and can be practiced only by those who have greatly advanced in the spiritual life.

What then is Mira's message to the beginner? She has given several helpful suggestions in some of her poems. The most popular of these is the one begging with the "sadhan karna cahire manva bhajan karna cahi" which means "Oh my mind, you must do spiritual practice and worship."  This is the central theme of spiritual life -- to love and live for Him. Forms, rituals, etc. are secondary. In a sarcastic tone the great poetess-saint asks,

If through daily bath one could attend Hari,

then what about the aquatic animals?

If by eating fruits and roots one could attend Hari,

then what about bats and monkeys?

If by worshiping tulasi plant one could attend Hari,

then I would worship that tulasi grove.

If by worshiping stones one could attend Hari,

then I would worship the mountain?

If by drinking milk one could attend Hari,

then what about the calves?

How then can one attend Hari? Mira says, "bina prem se nahi mila Nand Lala," or "Without pure love the darling son of Nand cannot be attained." Let us always practice this message of the great saint. We have to do spiritual practice; we have to sing the glories of the Lord and all this is to be done with intense love and devotion for God without self-love.