Asceticism in Indian Women
By Dr. Randi Fredricks, Ph.D.
Asceticism (from the Greek word áskesis that means "exercise" or "training") describes a lifestyle characterized by abstinence
from various sorts of worldly pleasures often with the aim of pursuing religious and spiritual goals (Wimbush & Valantasis, 2002).
In Hinduism, Vedanta, Yoga, Bhakti, Kashmir Shaivism all contain mystical elements and have practiced asceticism.
The goal of ascetic acts has been liberation from cycles of Karma, and to experience non-identification (Kaivalya),
the nature of ultimate reality (Samadhi), and innate knowledge (Sahaja and Svabhava) (Dasgupta, 2009; Ferguson, 1977;
Spencer, 1963; Studstill, 2005; Zaehner, 1957).
Fasting, called upavasa, is recognized as an important practice for ongoing spiritual development (MacGregor, 1989).
Upavasa involves ritualistic fasting that varies from complete abstinence from all food and drink to simple diet modification (Lochtefeld, 2002).
Contemporary Hindu women fast weekly, monthly, and yearly to request divine protection for their husbands and sons (Denton, 2004).
This is called "vrata," a form of religious observance with fasting as its primary activity. Vrata is so strongly associated with
fasting that the term is translated to mean "fast." Women in North India also fast on the day of Karva Chauth.
Although Jainism is one of the smallest organized religions, it may well have the most predominant practice of fasting.
In Jainism, laywomen, in particular, partake in frequent fasts (Jestice, 2004).
There have been many female ascetics in Hinduism (Denton, 2004).According to Dolf Hartsuiker (2011), female sadhus have been
around since the 12th century:
In contrast with the many young male sadhus, a beautiful young woman is but rarely seen in the brotherhood. About ten percent of
sadhus are women, called sadhvis, but most of them are old, having become sadhvi after they were widowed. (p. 1)
Sadhus are sanyasi, or renunciates, who have left behind all material and sexual attachments and live in caves, forests
and temples all over India and Nepal.
References (To view, roll mouse over the "References" heading; to hide, click on the heading)
Amore, R,C. & Shinn, L.D. (1981). Lustful maidens and ascetic kings: Buddhist and Hindu stories of life. Oxford: Oxford University Press.
Dasgupta, S. N. (2009). Hindu mysticism. Charleston, SC: BiblioBazaar.Denton, L. T. (2004). Female ascetics in Hinduism. Albany, NY: State University of New York Press.
Ferguson, J. (1977). An illustrated encyclopedia of mysticism. New York, NY: Continuum.
Flood, G. (2004). The ascetic self: Subjectivity, memory and tradition. Cambridge, MA: Cambridge University Press. Christ, Buddhism, Jain, Hindu,
Fredricks, R. (2012). Fasting: An Exceptional Human Experience. Bloomington,IN: Authorhouse.
Flood, G. (2004). The ascetic self: Subjectivity, memory and tradition. Cambridge, MA: Cambridge University Press. Christ, Buddhism, Jain, Hindu,
Hartsuiker, D. (1993). Sadhus and Yogis of India. Rochester, VT: Inner Traditions.
Hartsuiker, D. (2011). Sadhvis: the holy women of India. Retreived November 1, 2001 from http://www.adolphus.nl/sadhus/sadhvi.html
Jestice, P. G. (2004). Holy people of the world: A cross-cultural encyclopedia. Mount Kisco, Oxford: ABC-CLIO.
Lochtefeld, J. (2002). The illustrated encyclopedia of Hinduism. New York, NY: Rosen.
MacGregor, G. (1989). Dictionary of religion and philosophy. New York, NY: Paragon House.
Spencer, S. (1963). Mysticism in world religion. Baltimore, MD: Penguin.
Studstill, R. (2005). The unity of mystical traditions: The transformation of consciousness in Tibetan and German mysticism. Boston, MA: Brill.
Wimbush, V. L., & Valantasis, R. (2002). Asceticism. Oxford, NY: Oxford University Press. Christ, Budd, Islam, Jew, Hindu, Sufi
Zaehner, R. C. (1957). Mysticism: Sacred and profane. Oxford, UK: Oxford University Press.
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