Hindu Media Wiki

Miira bai : 

- Bhakti Requires Bravery, Miira bai is a representation of that bravery,! First example, Drinking poison reference in every poem by Miira or on the Miira.  Second example we will see soon. 

- mira ke [re] prabhu giridhara niigara , an equal empathise between lord and her, the human or the divine, one would have to concede that at least as much stress is given to Krishna's side of the relationship as to Mira's. This kind of signature is unusual in medieval North India, but it is not without precedent in the history of bhakti.  the force of having a 'divine signature' along with a human one is introduced by Miira's poems. 

- A new form of Moral Litretraure, Manu -> Ramayana -> Site -> Harishchadnra -> Savitiri -> They teach character in addition to precept; they praise personal resourcefulness and tenacity in a way that codes scarcely can.

Bhakti means, broadly, love-love of God-and poses the most serious questions to the canons of dharma

Yet even here dharma is not left entirely behind. One could argue that the stories of these enthusiastic bhakti saints are not told merely to test dharma but to supplement it. 

Taken as a whole, they present a dharma of their own, an ethic based on certain qualities of character

and communal identification that are not quite ignored but certainly obscured in the teaching of traditional varl)asrama dharma. In effect they present to their readers a new version of dharma: a bhakti dharma. An ethics of character that focuses on Jove. There are so many incident in mIira's life which test's this bhakti dharma and a common dharma and she pass all the tests with grace of god. 

- Miira was so fearless that she did not believed in his real family at all but had her own virtual family of satsangi. 

-  Miirabai and Narsimh Mehta represent this social dilemma  and solution as Bhakti Dharma, and to deal with this first thing is to be fearless. Miira and Gopis are the same fearless when it comes to bhakti of Bhagvan. 

- Mira travels to Brindavan, the great center of Krishna worship in Braj, and is refused an audience with the important Vaishnava philosopher Jiv Gosvami. The reason is that Jiv has vowed never to have concourse with a woman. Mira sets him straight with a message in which she reminds him that in Brindavan there is really only one

male, Krishna. All the rest are gopis before him. The lesson. once again, is not only that satsang is an open reality, devoid of the marks of hierarchy, but that fear and modesty have no place in it.

Mira's last journey takes her to Dvaraka, the great focus of Krishna worship in the west of India, in order that her service to Giridhar might be deepened one final measure. When she has been gone for some time, the rana. finally misses her and recognizes that she is the very personification of love (bhakti kau sariipa).  The lesson, perhaps, is that even the world of profane morality can·not survive forever without the higher dimension that Mira represents. 

- Epic of bhakti = last three-stage of bhakti  (7) dāsya (service to the divine), (8) sākhyatva (friendship with the divine), and (9) ātma-nivedana (self-surrender to the divine).