The Authoress Binabayi
Summary
Binabayi, the only known female contributor to Pauranic literature, authored the *Dvaraka-pattala*, an unpublished work housed at the Bhandarkar Oriental Research Institute. Dated to 1518 CE and affiliated with the Ramanuja school, the text provides personal details about Binabayi, including her likely identity as a queen of Harasimha, a Vaisnava ruler of Patalipura on the Ganges. Her father, King Mandalika, was probably a Cudasama ruler of Girnar, Kathiawar, though his exact identity remains uncertain. The *Dvaraka-pattala* summarizes the *Dvaraka-mahatmya* (part of the *Skanda-purana*) and outlines rituals for pilgrims visiting Dvaraka, including merit acquisition through acts like aiding travelers, offerings at shrines, and baths in the Gomati River. Binabayi, though modestly self-described as a humble student, demonstrates profound scriptural mastery, emphasizing devotion to Krishna. She recounts extensive travels across India, charitable deeds, and reverence from subjects. The work is structured into four chapters detailing pilgrimage merits, ritualistic practices, offerings, and bath rituals. It eulogizes Binabayi as a "wish-fulfilling tree" and highlights her synthesis of scholarly rigor and humility. Despite its unpublished status, the manuscript remains a critical source for understanding medieval Indian religious practices and women’s intellectual contributions.
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Conclusion
Binabayi's *Dvaraka-pattala* stands as a unique testament to her scholarly prowess and devotional rigor, offering invaluable insights into 15th-century India's religious and cultural landscape. As the sole extant work by a female author of Pauranic literature, it bridges gaps in historical records, shedding light on the intellectual contributions of women in Vedic and Puranic traditions. Her meticulous summation of the *Dvaraka-mahatmya*, blending scriptural exegesis with practical rituals, underscores her deep mastery of Smrtis and Puranas, while her humble self-portrayal contrasts with the undeniable sophistication of her work. Binabayi's narrative also highlights the socio-religious dynamics of her time, emphasizing the reverence accorded to learned women and the role of pilgrimage in spiritual merit. Her travels across India and charitable endeavors further illuminate the interconnectedness of regional cultures and the spread of Vaishnavism. This document not only enriches our understanding of Ramanuja's legacy but also challenges traditional narratives