S.No Sectarian Affiliation Occupational Age and civil Current and Name background status at the Education

of the samsaric family time ofDiksa Murtipujaks

I a. Khartar Gacch .(Delhi)_

1) Sadhvi Shwetanjan Jewellery business 13 yrs Informal sn (Unmarried) education

2) Sadhvi Lakshapurna General merchant 19 years Ph.D (Ladnun. sri (Ynmarriedl University)

3) Sadhvi ji Cloth merchant 17 years No Education (Unmarried)

I b. I<hartar Gacch (Moti Dungri, Jaipur)

1) Sadhvi Cloth and jewelry 14 years Informal Candraprabha sri business (Unmarried) Education and

Religious Studies

2) Sadhvi Chinmaya sri Business 20 years M.A. (Unmarried)

3) Sadhvi name not The financial situation 21 years M.A. given was not good after her (Unmarried)

father expired; brother now runs a business

4) Sadhvi Jewellery business 22 years Informal Kusumpragnya sri (Unmarried) Education

5) Sadhvi Chandanbali Business 17 years M.A. sn (Q nmarried)

6) Sadhvi Nirmal sri Transport business 32 years (left No Education Husband and children to take diksa)

I c. Khartar Gacch (Jain Mandir, Jaipur)

1. Sadhvi Dr. Surekha Saree business 21 years Ph.D. and D. srl (Unmarried) Litt

2. Sadhvi Prashamrasa Merchant 21 years M.A. sn (Unmarried)

3. Sadhvi Hemrekha sri Transport business 24 years M.A. Finishing (Unmarried) Ph.D

I d. I<hartar Gacch (Aradhna Bhawan,

268

Jaipur) 1. Sadhvi Niranjana sri Service in a private firm 19 years Check

(Unmarried) 2. Sadhvi Kavyaprabha Accounts manager in a 19 years Check

sn private firm (Unmarried) 3. Sadhvi Divyaguna sri Accounts manager in a 17 years check

private firm (sisters) (Unmarried) ;

II a. Tapa Gacch (Roop Nagar, Delhi)

1. Sadhvi Electrical shop 1n 20 years Middle School/ Shrutadarshita sri Bikaner and a hosiery (Unmarried) Religious

shop in Sa dar Bazar, Studies Delhi

2. Sadhvi Sayamratna Agricul~alist, landed Mid-20s Informal sri family (Widow)

3. Sadhvi Sumangala sri Trader 19 years None (widow)

4. Sadhvi Prafullprabha Saree and jewellry 13 years Informal Srl business (Unmarried) Education. Self

taught 1n

English 5. Sadhvi Saree and jewellry 15 years Up to 8th

Kusumprabha sri business (Unmarried) standard 6. Sadhvi Saree and jewellry 18 years Informal

V airagyapurna sri business (all sisters) (Unmarried) 7. Sadhvi Amritprabha Shop keeper 44 years None

sn (widow) 8. Sadhvi Poomanadita Grocery shop 17 years Up to Middle

sri (Q_ nmarried) school

II b. Tapa Gacch (Gujarat Apartments, Rohini, Delhi)

1. Sadhvi Sumati sri Watch and clock shop 16 years None (Unmarried)

2. Sadhvi Suvriti sri General provision shop 22 years Up to 7th (Unmarried) standard

II c. Tapa Gacch (Ghee walon ka Rasta, Jaipur)

1. Sadhvi Dinmani sri Not clear 9 years Religious (Unmarried) Studies

2. Sadhvi Divyaratna Small provision store 16 years High School sn which closed down (Unmarried)

following father's death

269

3. Sadhvi Divyapratima Same as above (sisters) 18 years High School sn (Unmarried)

4. Sadhvi Oivyarekha Father worked 1n a 18 years High School sri cloth mill (!..J_ nmarried)

5 Sadhvi Divyachetna Shop 23 years High School sn (Unmarried}

:

Sthanakvasi III a. Sthanakvasi 0 ain Vir

Nagar Colony;' Delhi)

1. Sadhvi Kesar devi sn Agriculturalist 13 years Informal. (Unmarried) Religious

Studies 2. Sadhvi Kaushalya Landlord and shops 18 years Informal.

devi sri (Unmarried) Religious Studies

3. Sadhvi Dr. Manju sri General stores and 16 years Ph.D j~welry box-making (Unmarried) workshop

4. Sadhvi Malli sri Father storekeeper in 20 years B.A.

·' Bajaj Tempo factory; (Unmarried) (Sociology). mother self employed, SNDT supplying packed food University to factory canteens

5. Sadhvi Akshay sri Same as above (sisters) 22 years M.A. 1n Hindi (Unmarried) and Prakrit

6. Sadhvi Pragati sri General merchant 22 years B.A. (Unmarried) (Philosophy),

Pune University 7. Sadhvi Karuna sri Government service 22 years B.A.

(Unmarried) 8. Sadhvi Niti sri Stationary shop 20 years M.A., Ladnun

(Unmarried) University. 9. Sadhvi Bharati sri Typing school 23 years B.A. (Sanskrit),

(Unmarried) Ladnun University

10. Sadhvi Sambodhi sri 23 years Up to 7ttt class. (Unmarried) Religious

Studies

III Sthanakvasi b. (Veeraytan, Bihar)1

1. Acarya Chandana Business 15 years Three degrees (Unmarried) in Acarya

1 I met them in Agra, where the group had arrived for a diksa ceremony.

270

2. Sadhvi Shubham sri Doctor 19 years Ph.D in Sanskirt (Unmarried)_

3. Sadhvi Shilapi sri Business 26 years M.Com and (U namrried) M.A. in Indian

Religions from University of London.

4. Ranjana Officer in a tea 29 years B.A. Economics com_I>_a~ 1!2_ nmarrie<!2_

5. ,Lakshmi ; Own factory in 23 years 10th class Bangalore (ld_ nmarried)

6. Jyotf 23 years B.A. (Unmarried)

III c. Sthanakvasi (Jain Girls' School, Gu~on)

1. Sadhvi Kusumlata Provisional store Informal sri

2. Sadhvi Subhasha sri General merchant 12 years Ph.D. (Unmarried)

3. Sadhvi Pushpanjali Hardware shop 17 years B.A., Ladnun sri (Unmarried) University

4. Sadhvi Geetanjali sri Cloth merchant 16 years M.A., Ladnun (Unmarried) University

5. Sadhvi Pramila sri Business 37 years Religious (Widow) Studies

III Acharya Dr. Sadhna Business 16 years Ph.D. (Meerut d. (Arhat Sangh) (Unmarrie~ University)

Digambar IVa. Digambar Jain

Mandir, Gurgaon 1. Ariyka Jindevi mata Agriculturalist 21 years High School,

ji (Unmarried) Religious Studies

IV Kunda Kunda b. Bharati, Delhi 1. Ariyka Bahubali Agriculturalist 20 years Up to 7th

mata ji (Unmarried) Standard; trained 1n

Sanskrit, Prakrit and Rel!gious

2 All three were diksarthis, i.e., were to undertake diksha shortly.

271

Studies.

IV c. Digambar Jain Mandir, Agra

1. Sa vita Jewellry and cloth 13 years Informal business (Unmarried) religious

trainin_g_ 2. Anita Same as above (sisters) 14 years --do--

JQ_nmarriec!2_ 3. Manjula Provisional s'tore 15 years --do--

. C!:Inmarried_}_

Terapanth sect Va. Milap Bhawan

(Jaipur) 1. Ramkumar Suttdar Business 16 years Informal

sri (Unmarried) religious eductaion

2. Vinay prabha sri Cloth loom 24 years Informal (Unmarried) religious

eductaion 3. Atmaprabha sri Same as above (sisters) 24 years B.A. (Ladnun)

~nmarriec!2_ 4. Suvidhiprabha sri Cloth trader 23 years B.A. (Ladnun)

__({2 nmarrie<i}_

Vb. Surana House (Jaipur)

1. KanKumari sri Business 14 years Informal (Unmarried) religious

eductaion 2. Mankamal sri Same as above (sisters) 16 years Informal

(Unmarried) religious eductaion

3. Rajmati sri Umbrella 12 years Informal manufacturing factory (Unmarried) religious

eductaion 4. Swastiprabha sri Agency of medical 29 years M.A. (Ladnun)

instruments (Unmarried_}_

272

Appendix: II

Mahasati Shri Umarkanwar ji: An Iconic life

Shri Umarkanwar ji's life brings together many of the elements of sadhvi life discussed in the

last two chapters. Hers is a typical sadhvi career characterized by virtuous and pious parents,

personal tragedies, loss of loved ones, widowhood, attraction towards vairagya, the daily

business of austerities, vihar etc, common to all sadhvis; and yet it is simultaneously a life

extraordinaire, marked by a series of miracles in her early years, a rare depth of knowledge,

exemplary conduct, unrelenting propagation of Jain values, the undertaking of daunting tasks

such as the translation and publication of the Jain agamas, and travel to remote lands with

only a miniscule Jain population. It is commonplace for the lives of Jain elders and religious

leaders to be recollected and circulated as models of emulation in the form of biographies

for the benefit of readers. However, Agnipath par Badte Charan1 ("Marching ahead on the

str~ets of fire"), Mahasati Sri Umarkanwar ji's biography is rather exceptional. Instead of the

usual narrative of biographical details in the text form, Agnipath follows the Amar Chitta

Katha genre in creating a graphically illustrated biography.2

The cover page of the biography condenses the singular accomplishments of Shri

Umarkanwar ji in four images. In the foreground sits the Mahasati on a low wooden i

platform, her whiskbroom by her side with devotees turned to her in reverential greetings. It

establishes her charismatic appeal and pre-eminent status among the sravaks. Above this are

three bubbles: the first shows the Mahasati deep in meditation concentrating on Parsva

(distinguished by his shade of a serpent crown). What is interesting is that her body appears

1 Agnipath par Badte Charan by Jain Arya Dr. Suprabhakumari ji 'Sudha'. (Agra: Diwakar Prakashan, 1998)

.lz As far as I know, this is ~et,only full-scale graphic biography of an ascetic produced by the Jains, even though illustrations a,ie liberally used for Jain religious texts for children.

273

to be floating a few inches above her seat resulting from the absolute purging of sin from

her thought and mind. The second bubble shows her walking solitary among verdant greens

and snow-capped mountains symbolizing the many onerous journeys she has undertaken.

The third bubble shows her engaged in a conversation with a Christian priest. This is the

most striking image. No matter how arduous a journey, all sadhvis are expected to undertake·

vihar, no matter what powers derived there from, samt:!Jik remains nonetheless a prescribed

routine for all Jain ascetics. The cover-page, especially the image depicting her in the midst

. of a theological debate makes it amply clear that we are about to encounter a sadhvi whose

life is unique and ideal.

The early part of the biography lays out her ancestry: hailing from an Oswal Jain family of

Dadiya in Rajasthan3, her father, Jagannath was a conscientious employee of the local ruler.

The first few pages are devoted to outlining Mahasati's worthy lineage: both her parents are

portrayed as possessing the qualities of courage, compassion and generosity. Indeed there are

recurrent illustrations of Jagannath and his wife in various acts of dana (donation). A stray

harsh remark from Jagannath's kin over his habit of donating to the needy leads them to

leave the ancestral home and relocate to Ahmedabad. A period of struggle, and then blissful

domesticity follow. Jagganath's wife returns to Dadiya to deliver her first born, Alolkanwar,

and later known to us as Mahasati Umarkanwar ji. Even in her birth there are signs of her

imminent greatness: she does not cry unlike other new-borns, and a halo surrounds her

head. Alol's mother passes away when she is barely two-weeks old and the infant is put

under the care of a foster mother. Alol's childhood is a series of miracles: she falls down

from the rooftop but remains unscathed; a black cobra coils up on the sleeping Alol but

slithers away without harming her; she survives a near fatal fever, even when she is declared

3 Close to Ajmer.

274

dead. Each of these incidents evokes awe and wonderment among her family and others and

can be seen as signs of a life special and unusual. Parallel to this narrative of miracles runs

another account that establishes Alol as the repository of true Jain values: she is remarkably

compassionate even as a child: she runs to feed old men and beggars, persuades a butcher to

release the cattle he is taking to the slaughterhouse and so on.

Following a fairy tale romance, Alol is betrothed to the son of a rich merchant. Subsequent

years are marked by utter bliss, till one day Alol's husband dies unexpectedly, leaving behind

a shattered young widow. For the next six months Alol continues to grieve. One day, a

group of sadhvis arrives at their home. The nuns console Alol and advise her to seek solace

in satsang. Gradually, Alol expresses her desire to renounce. The senior sadhvi warns her

that taking sanyas is like w~lking on the razor's edge. Alol is resolute in her decision and she

communicates this to her father-in-law, who is stunned at the thought of losing the

daughter-in-law, in such quick succession after his son. At this precise moment, an old

female relative enters the room and announces that Alol is a rare gem who was destined to

renounce the world. She narrates a story: many years ago, Sadhvi Chauatha ji, on a visit of

the village, was passing by Alol's marital home with her band of young sadhvis-all in the

prime of their health, when ~ young disciple of her is struck down by a strange fever and dies

immediately. As sadhvi Chautha ji is grieving the loss of her loved disciple, a divine forecast

was heard by all present. It directed Chauthaji to abandon mourning, as the same house

outside which she had lost her gem would gift her another diamond. The old woman

reiterated that surely Alol was the gem referred to in the forecast. So even though Slol's

renunciation is occasioned by her widowhood, it is nonetheless pre-destined, a fruition of

her past karmas. This also recalls the statements of various nuns in the last chapter that

275

stress that it is not mere personal tragedy that sets one on the path of renunciation, but the

karmas of the past birth.

Thus Alol becomes Sadhvi Umravkanwar. The biography notes that these are her first steps

on the streets of fire. Umravkanwar excels in her religious education and is bestowed with

. the tide 'Archana' by here guruni. With time, her charisma and fame spreads across

Rajasthan. Her pravacans attract hundreds and inspire them to renounce alcohol, tobacco and

other "bad habits". A few years later, after the death of her guruni, M.S. Sardarkanwar ji,

disciples begin to be ordained under Umakanwar ji, thus indicating her higher rank in the

monastic hierarchy now. Umarkanwarji expresses her wish to travel beyond Rajasthan to

Himachal and 'Kashmir to her younger sadhvis. The thought of traveling to these places

where ~ven sadhus of their sect had never ventured hitherto leaves the younger sadhvis

aghast. However, Umakanwar is not daunted: Can't sadhvi tread where sadhus have not? Do

we lack in either self confidence, strength, wisdom or courage?" she asks her disciples. Her

words dissipate all nervousness and tension and the sadhvis begin their march on foot to

Himachal. What is most striking is however that the travel plans are entirely the sadhvis, with

neither any advice sought from the laity who usually assist the sadhvis during their travels,

not any permission sought from a senior monk for drawing up the itinerary. A morley group

of three sadhvis, a few laywomen, and a retired army man, Bajrang Thakur set out for the

journey. Passing Jaipur, Alwar, Delhi and Ambala, the band reaches Kasauli. They seek

shelter for the night in the solitary Jain household in the town. They've barely setdes in when

they detect a nauseating smell. Through the window they see their host herding a large posse

of hens into an enclosure. As it turns out, their host is a meat supplier and contractor for the

army. Shri Umarkanwarji confronts him and shames him for engaging in a trade that is the

276

very anti-thesis of Jain dharma, giving him a lecture on the virtues of a true Jain. The man

vows to relinquish his violent trade and frees the poultry.

Their next stop is small hamlet called Kumarhatti, where the sadhvi ji rescues a Sikh woman

who is being sold off by her husband. Again, the effect of sadhvi ji's persona and speech is

to reform the errant husband. From Himachal, they proceed to Ludhiana where they are

given a grand reception by one of the most senior monks of the Sthanakvasis, Acarya shri

Atmaramji. The four rainy months of caturmas are spent in Ludhiana where the Sadhvi and

Atmashri ji discuss in detail the finer metaphysical points of Jainism. At the end of the

caturmas, the sadhvi shri seeks permission from the Acarya to travel to Jammu and Kashmir

with her disciples.

A rousing reception by the local Jain community awaits the sadhvis in Jammu. Again, Sadhvi .

shri astounds the leading men of the Jain community with her intention of traveling to

Kashmir. In a rebuke echoing her earlier statement to her disciples, she says: "Are courage

and valour the monopoly of men? Women' may be tender by nature, but do not mistake us

to be weak."

On their way to Kashmir, the nuns encounter army men who are bewildered by the sight of

these women marching barefoot. Sadhvi shri explains their life to them and they too bow in

reverence. So stirred are the army personnel that they organise Sadhvi shri's pravacans in

various camps, and even pledge to give up alcohol, meat and such like. The procession of

sadhvis negotiates treacherous valleys and mountains to reach Anantnag, punctuated by

many more incidents that we have come to accept as typical of Sadhvi Shri's life.4 On way to

4 Including a near miraculous escape from a bus accident.

277

Anantnag, the sadhvis stop over at Larkpur village, where the school headmaster, Aziz Khan

welcomes them in his school and invites the local Muslim populace to a sermon by the

sadhvi. In her sermon, the Sadhvi shri cites liberally from the poetry of Rumi and wins over

the hearts and minds of the people. They in tum also pledge to shun meat and alcohol. In

Srinagar, Sadhvi Sri's pravacans attract Jains, Hindus, Muslims, Scholars of Sanskrit and

Persian. Sadhvi Sri and her group return triumphandy to Rajasthan covering the entire North

India.

Following the death of the senior Sadhus of her sect, Sadhvi Sri assumes the responsibility of

carrying out all the projects undertaken by the two senior monks. These include the

translation and publication of the 32 Agamas, and the smooth running of the various

institutions run by them. On the 50th anniversary of her diksa, a felicitation volume, tided

"Archanarchan" edited by her disciple, Sadhvi Dr. Suprabha is published. In recognition of

the power of her sermons, she is also decorated with the tide of 'Pravacan Shirom~ni' by the

samaj. The penultimate pages of the biography show her engaged in conversations· with a

range of religious personages: from the famous Yogi Sri Pumanand ji, to Mauni Baba, to the

Italian priest De Souza researching on non-violence. The biography concludes with the

illustration of the range of philanthropic activities that Sadhvi Sri's words and deeds inspired:

dispensary, veterinary clinics for cows, centers for the distribution of relief to famine victims.

Sadhvi Sri's life is represented as the essence of Jainism. Agnipath par Badte Charan, her

biography in the Amar Chitta Katha mode, replete with adventures and miracles, is both

pedantic and entertaining. If Kelting's point is taken about the packaging of sadhvis as

models for emulation, then Agnipath is an example par excellence.

278

This is a life that is held out as an ideal to be emulated, and yet, it is not one that can be

easily replicated.

279

Appendix II (a)

Biography of Mahasati Kesar Devi

Kesar was born into a Jat landowning family in Jatanpanchi village (Sonepat District,

Haryana). Her father, Kewalchand was a middle level farmer and had two wives, Bari Devi

(the elder one) and Choti D~vi (the young one). Kesar was born to Choti.

The village lay on the path of ever-itinerant Jain sadhus and sadhvis. Choti, though from a

Jat family, was devoted to the Jain ascetics, whom she would offer food. Kesar was born on

11th August 1926 and the couple was overjoyed. Though a bright child, she received no

formal schooling, partly because of the rural way of life and partly, because the girl was more

inclined towards learning bhajans and hymns. When Kesar was barely eight-years-old, a

debilitating disease struck her mother, and even after a protracted treatment the local vaid

failed to diagnose the problem. Bed ridden, Choti's only thoughts were for her Kesar, her

future. What would happen to Kesar once she was gone? She was familiar with Kesar's

fondness for milk, butter and cream. Who would feed her after Choti was no longer there to

tend to her? She was also familiar with the elder wife's temperament; never had she

demonstrated any affection for Choti or her children. Choti could not control her tears

thinking these despondent thoughts. When her husband enquired the reason, she told him

of her fears for Kesar's future. He promised to her to keep Kesar happy if something were

to happen to her. But she remonstrated that he would be unable to ensure her welfare while

he was away working in the fields. She then said that if ever Kesar were to feel unhappy and

unwanted in the household, he would take.her to a learned Jain sadhivi and entrust Kesar's

care in her hands. Choti said that she could be assured of Kesar's well-being and happiness

280

in a Sadhvi's tutelage. Kewalchand vowed to follow her last wishes. Soon after this, Choti

passed away.

The eight-year-old's life was changed forever, but she was unable to grasp it then. She would

be scolded when she asked to be fed; she was now perpetually hungry and under nourished.

The elder wife's jealousy and resentment for her stepdaughter got the better of her. When

Kesar began to be deprived of food, she took to stealing from the kitchen. When the Bari

would ask her about the missing cream, she would say that the cat got it. However, one day

she was caught red handed in the kitchen and given a sound thrashing.

That day when Kewal Chand returned home from the fields, he saw his daughter, now ten­

years-old, her face tired and drawn, her clpthes a rag, her body mere bones and her eyes

brimming with tears. He was immediately reminded of the promise he had made to his dead

wife. It was time now he thought to fulfill that. He began making enquiries about Jain

sadhvis and one day, learned that a Jain nun was residing at another village close to theirs.

From there he learnt of Mahasati Shri Mohan dev ji Maharaj sahib, residing then at Jammu.

Immediately, he left with Kesar for Jammu. The Maharaj ji asked the young Kesar about her

education. Nothing at all, replied K.esar.

Maharaj sahib: Would you be interested in studying?

K.esar: yes, but who will teach me?

Maharaj sahib: if you are interested, I could.

K.esar: Then I will be forever indebted to you.

Maharaj sahib: But you will have to stay here.

Kesar: I will.

281

The father and the Mahasati agreed upon the girl staying with Maharaj Sahib. The girl asked

her father to leave, leaving her with Mohan ji. "Won't you miss home?", her father asked.

"Why should I? I am in my home." "And 'that' is not your home?" her father asked referring

to their home in the village. Kesar replied, "Home is where one receives a mother's love. My

guruni loves me very much and teaches me too. It seems that my mother has returned."

Thus began the third phase of Kesar's life. Over time, Kesar grew more and more

indifferent towards the worldly concerns like jewellery, clothes, or even her past indulgences,

milk and milk products. Increasingly, she became engaged in studies and acquired a gravitas

in all her conversations and dealings. This was the time when she seriously began thinking of

taking diksa.

Once when Mahasati Mohan devi ji's group had to walk from Ludhiana to Machibara in

Punjab, Mahasati ji dressed up Kesar in a sadhvi's garb of white. This was done to ensure

that her beauty did not attract unseemly attention and lead to untoward incidents. It was

customary among the group to dress up the as yet uninitiated girls in sadhvis' dress while

travelling and in ordinary samsaric clothes while stationery in a town/ city or a village.

However, just when they were about to leave, a shopkeeper perceived something amiss

when he saw Kesar dressed as a sadhvi. He though to himself that I had seen this girl just

yesterday dressed in ordinary salwar kameez. It is possible that these sadhvis have misled the

girl and given her diksa overnight without seeking permission from her parents. He raised a

cry and the sadhvis thougl?- they attempted to explain him the situation, were forced to

return to Ludhiana.

282

Kesar was nearing the end of the third caturmas with Mohan ji and her desire for diksa was

growing fiercer each day. She pleaded with Mahasati to initiate her. Mahasati tested her, tried

to dissuade her by evoking the difficulties that lay ahead in this path. But Kesar's mind was

made up, forcing in the end to Mohan ji to relent.

Kesar was given diksa at the age of 13 and henceforth referred to Kesar Devi ji. Mohan devi,

whose three young and recently initiated disciples had passed away in quick succession after

being struck down by an unidentified disease, was reluctant to· initiate Kesar as her own

disciple; instead she nominated Sadhvi shri Roshanmati Shri ji as Kesar's guruni. Thus kesar

became Kesar Deviji maharaj sahib, a renowned and well-loved figure of Sthanakvasi Samaj.

This biographical sketch encapsulates several concerns that we have spoken of earlier, but if

there is one overridlng thematic, it is the place of women in social structures and the refuge

sanyas offers them, indeed even to girls who do not hail from Jain families. Interestingly,

even while speaking of the rivalry between wives, it eschews the commonly given negative

images. The narrative when it talks of the bitterness the elder wife feels for her rival wife's

offspring is interrupted by a brief discourse on the heartlessness of men who conceive of

marriage as mere child play and for whom women's emotions count for nothing. The exact

words translated are: "men are fond of luxuries and treat women as mere consumables. This

has been going on since time immemorial. Not even powerful kings have been able to

understand the inner most feelings of women. Kewal Ram belonged to the land of Lord

Krishna who had 16000 queens. He, who gave sermons about the soul's eternity; he, who

could hear Draupadi's cry remained blind to his wife's feelings by giving her so many rival

wives (sautans)."

283

Thus this is the lot of women who live in families and the samsara. They are eternally

condemned to suffer, and in silence. The only place secure from such emotional vagaries is

Sat!JaS. Further, it constructs the disciple and guru/ guruni relationship as one of true

compassion and love. Secondly, it foregrounds agency, seen here as the will of even a ten­

year-old girl to chose the company of nuns over that of her father's home.

284