What is the Devadasi System:
Perhaps the most horrible
effect of fall of Buddhism in ancient India, which is haunting us even today,
is the start of devadasi system. The system of votive offering of girls to the deities
in Brahmanic temples is a system found in all parts of
India, but was more prevalent in the south. In some parts of Maharashtra and
Karnataka it is still prevalent and has become a source of exploitation of
lower castes. Though they had a glorious past, these
girls are now a days degraded to the status of cheap prostitutes. The saying in
Marathi goes, "Devadasi devachi bayako sarya gavachi", meaning that
she is servant of god but wife of the whole town. This is the lot of such a
woman. She has to remain unmarried, and maintain herself by ceremonial begging,
a system called "jogava" in Marathi, to get both ends meet. With
"chal" (a string of small bells) in her feet, she carries the
"jag" (a metal mask of god) in a "pardi" (a basket) on her
head and begs whole life, or ends up in a brothel.
The term devadasi is a
Sanskrit term denoting female servant of deity, but they are known by different
names in different areas. Jogan Shankar gives the names by which they are known
in various parts, such as Maharis in Kerala, Natis an Assam, Muralis in
Maharashtra, Basavis in Karnataka State. [p.16] Though the name 'devadasi' is
popular, in Goa they use the term `Bhavanis'. `Kudikar' on the West- Cost
`Bhogam-Vandhi' or `Jogin' in Andhra Pradesh; Thevardiyar' in Tamil Nadu;
`Murali', 'Jogateen' and 'Aradhini' in Maharashtra. In Karnataka, old devadasis
are called as `Jogati' and young devadasis as `Basavi'. The term `Basavi'
refers to feminine form of `Basava' a bull which roams the village at will
without any restriction. Hence `Basavi' alludes to the foot loose position of
the woman. [Jogan Shankar: 1990: 157]
The rite of Initiation:
This cult is prevalent even
today throughout India with some regional variances. When a girl is dedicated
to or married not to a mortal-man but to an idol, deity or object of worship or
to a temple, some rite is performed. About the rite of initiation, it is stated
that, unlike old times, such ceremonies are now a days performed rather
secretly without much fanfare at smaller temples or local priests' residences,
rather than big temples of Yellamma like at Savadatti or Kokatnur, to avoid the
expenses and also to escape clutches of law. The expenses are borne either by
the 'would be' companion or paramour or the "Gharwalis"
(mistresses of urban brothels) where these girls who would be expected to join
their brothel in future. [Jogan Shankar: 1990: 99]
The vows at the time of
initiation include the warning to parents or brothers that this girl will have
a right in their property. Then the priest addresses the girl to be dedicated
and seeks some set answers, to which the girl has to agree.
"Priest: Look! Hereafter
you cannot claim a right of wife with any man. You have to fast on Tuesday and
Friday and beg on those days holding a Joga in your hand. You happen to see a
calf, sucking its mother you should not forcibly withdraw the calf. If a cow
grazes the crop before you, you shall not drive it away. You shall not speak
untruth. If you are feeling hungry don't tell others so and ask for food. Offer
shelter to shelterless and strangers. Provide food to those who are hungry and
water to the thirsty. Help the helpless people. If anybody abuses you and beats
you, never retaliate. If you come across with an event of death you have to
take bath, visit the temple of Yellamma. Only after worshiping the deity you
are supposed to take meals. You should not eat 'Yenjalu' (left out food) of
somebody. You shall chant "Udho Yellamma" (Glory to Yellamma) all the
time." [Jogan Shankar: 1990: 101]
Devadasi customs:
Swami Dharma teertha quotes the
plight of these womwn, by an author in 1914 writing about South Indian temples
describes the respect these girls received as daughter of the deity; that the goldsmiths
and weavers of Trichinopoly devote the eldest daughter of the family to the
temple service of Srirangam, in young age and taught preliminaries of
profession. At the age of thirteen they go through the ceremony of marriage
with the god Subramania who is represented by stone or image or by a figure. After
the ceremony they are ready to ply their trade of prostitution, their earnings
going to swell the temple revenue." [Swami Dharmatirtha, p. 139]
Dedication to Gods meant
Brahmins:
Lands and women dedicated to
temples, in the names of gods, they were actually meant for bhudevas, as
Swamiji mentions:
"We should know that
dedication for the gods meant dedication for the maintenance of the worshipping
Brahmans who, because they so worshipped, were called "devalas" and
were all but outcastes among Brahmans; a fact showing the not very reputable
origin and character of such worship and worshippers, the maintenance of
servants, female slaves, dancing girls and musicians and providing of the
articles of worship." [Swami
Dharmatirtha, p. 139]
Fate of Devadasis:
After initiation, the ceremony
of 'the first night' is celebrated. It is called 'Uditumbuvadu'. Previously the
right belonged to the priest but now a days, it is well publicized within the
clientele of businessmen and rich landlords. One who deflowers her gets right
to her over others for the rest of her life but neither she nor the children of
such union have any right over him, or his property. He can leave her any time.
She has to lead a life of a cheap prostitute either near about or at metropolitan
brothels. By the time her market value goes down, and she is thrown out of
business, she becomes a habitat for a number of diseases including may be AIDS,
and ends up in some village corner, desolate, rejected, friendless and rots to
death.
Caste distribution of
Devadasis:
It is well known that majority
of devadasis are from dalit community. According to the research conducted by
Prof. Baba Saheb Ghatge for his M. Phil. the percentage of castes in Kolhapur
district of Maharashtra is as follows:
Mahar (SC) - 53%, Maratha -
30%, Matang (SC) - 10%, Gurav (OBC) - 2%, Sutar (OBC) - 1%, Dhangar (OBC) - 1%,
Parit (OBC) - 1%, Khatik (OBC) - 1%, Bhoi (NT) - 1% [Ghatge:1996]
The 30% among Marathas, which
is not a backward caste, is rather surprising, and in my opinion is indicative
of common origin of Dalits and Marathas, as was explained by Dr. Ambedkar in
"The Untouchables".
Even in those places, where
worship of Yellama is in vogue by other castes, the devadasis are all dalits.
Jogan Shankar observes:
"In Yellampura village
almost everybody worships Yellamma deity. A dominant caste like Lingayats acknowledge
Yellamma as their family deity. But at the time of survey it was found that no
single upper caste woman was dedicated to the deity. However, knowledgeable
elderly persons revealed that there were a few devadasis among other castes
like Talawar, Gurav and Kurubar castes. But at present no devadasi is found
among these castes. As ritual status of such women came down and functional
relation with temple almost terminated, members belonging to other castes
abandoned the practice but lower castes like ex-untouchable including Holers,
Madars and Samagars continued the practice. Among Samagar caste there is only
one devadasi who is about 70 years old. Since then no new initiation has taken
place in the caste. Samagars are placed above the remaining ex- untouchable
castes. The whole devadasi population is concentration among Holers and Madars
only." [Jogan Shankar: 1990: 159]
Legends to support Devadasi
system:
To keep the bahujans and
dalits under control, it was necessary that the stories are manufactured and incorporated
in various mahatmyas in the Puranas. There are three important legends, we
should know about. It may be useful to see
what the traditional stories told by the brahmins and believed to be true by the
sufferers themselves. Vasant Rajas, an active Ambedkarite struggling against the
Devadasi custom, has given the account of various legends in Puranas concerning
this practice. [Vasant Rajas: 1997: 74] The following is the summary of it.
Legend of Renuka or Yallamma:
One of the important legends
concerned is about Renuka Devi. It seems to be an addition to the well known
story of Parasurama. The story of Parsurama is interpreted in many ways, by
different scholars. But there is an inherent contradiction in his story, which
no scholar seems to have pointed out. The main concern of Arjuna on the battle
field was of 'varna sankar' i.e. inter caste marriages. If you kill the
ksatriyas, the widows are likely to have 'varna sankar' which destroys the
'dharma'. The Lord says he takes avatara to establish the 'dharma' meaning
'chatur-varnya- dharma' by killing the 'wicked', meaning those who do not follow
this dharma. Parasurama is said to be an avatara.
How does Parasuram deserve the
status of avatara, when he himself killed the ksatriyas 21 times, and
ultimately led to 'varna sankara'? But such questions are not to be asked to
the brahmins. Let it be as it may, we come back to the legend.
According to legend, Renuka
appeared from the fire pit of 'putra kameshti' yadnya performed by a kshatriya
king Renukeswara. She was married to Rishi Jamdagni. The couple had five sons
including Parasurama. One morning she was late in coming home from the river as
she was sexually aroused by watching the love play in river, of a Gandarva raja
with his queens. This enraged Jamdagni who ordered his sons to kill her. All
other sons refused and were burned to ashes by rishi's curse, but Parsurama
beheaded her. The rishi gave him three boons. By first, Parshurama asked to
bring back to life his four brothers. By second he wanted his mother to be made
alive. But her head was not available. So Parshurama cut the head of a woman
from 'matang' caste, and Jamdagni revived his wife with the matangi's head. By
third he wished to be free from the sin of matricide. But Renuka was cursed by
Jamdagni to have leprosy and was banished from the hermitage. However, she got
cured by some 'Eknatha', 'Jognatha' sadhus in the forest. She returned back to
Jamdagni who pardoned her and blessed her that she will attain great fame in
Kaliyuga.
Later a King Sahstrarjuna
killed Jamdagni on Full moon day of Magha, and Renuka became a widow. This day
is called "Rand Punav" – a widow's full moon day. "Rand" is
a derogatory word meaning widow as well as a prostitute. According to Hindu
customs, Renuka broke down her bangles on death of Jamdagni on this day. So all
the devadasis on that day assemble in the temple of Yellama at Soundatti, to
break down their bangles.
Later Parsurama invaded
Kartvirya Sahasrarjuna, killed him and brought back 'kamdhenu' along with the
head of this king. On his prayer of god, his father Jamdagni again became
alive, so Renuka again became a 'suhagan' - a married woman - and put back on
her green bangles. So the Devadasis put on bangles (chuda) on this day - the
full moon day of Chaitra, so this day is called 'chudi punav'. A 'choundak' was
made out of the skull of Sahasrarjuna, so the devadasis use this musical
instrument while begging a 'jogava'.
Parsurama went on rampage
destroying and annihilating the kshatriyas twenty one times. He killed even the
children in the womb of pregnant women. So these women started running around.
Their garments fell down till they approached Renuka, who advised them to wear
branches of 'nim' tree around their waist and pray Parsurama, saying 'udho udho
udho'. (so 'nagna-puja'). Since then the people became devotees of Yellamma and
started offering their girls as devdasis and boys as 'jogte', the male
counterpart of devdasi.
Temple of Renuka was built in
13th century in Soundati hills. The Jains believe that Renuka is their
'Padmawati'. For centuries, the devotees of Renuka, who are mostly dalits and
bahujans, assemble there twice a year on Magha and Chaitra full moon days for
pilgrimage, offer their daughters to make them devdasis.
B. S. Kamble from Sangali
dist. mentions the influence of blind faith over dalits to an extent that a
backward class member of legislature had established a shrine of Renuka image
in Bombay Mantralaya. ["Sugawa", marathi
journal, Ambedkar prerana issue, December 1998, p. 51]
Legend of Renukamba:
There is a temple of
Renukaamba, built in 14th century, at the top of Chandragutti hill in Shimoga
district in Karnataka. The gullible masses from dalit and bahujan communities
are made to believe that Renukaamba devi is the incarnation of Renuka or
Yallamma of Saundatti. The speciality of this temple is that dalit women must
go naked to worship this devi. It is called 'betale seva' or 'nagna puja' i.e. naked
worship.
Legend in Purana says that the
if girls go naked and pray the devi they get good husbands and married women
get all their wishes fulfilled, the childless women get children, and that
those shudra women and girls who do not follow these
traditions meet with a lot of calamities. Some awakened youth trained in
Ambedkarite traditions tried to stop this practice in 1984. There was a
struggle against these workers, they were beaten up by the goons of pujaris and
orthodox mandir committee people, and paraded naked, and were made to worship
the Devi in such condition. The victims included some police - even lady police
officers - kept for bandobast.
The chief Minister of
Karnataka had to appoint a committee to investigate whether
"Nagna-puja" has any religious sanction of Hindu sastras. The report
was submitted in 1988 stating that there is no such sanction of
Hinduism(Brahminism). In 1992 ban was imposed on this "Nagna-puja".
There was a hue and cry against it, but since then it is stopped.
Legend of Khandoba:
The third deity of Devdasis is
Khandoba of Jejuri, though there are eleven 'pithas'. It is the 'kul-daivat' of
dalits, though many others worship him including some Muslim devotees, who
presumably were dalits, worshiping this deity before being converted to Islam.
Even the robbers used to attend the annual fair and finalize their plans there.
They were, presumably, of ex-criminal tribes, which was a part of Dalits.
Brahmins have homologized this deity and made out stories that Shankara took
this form of Martanda, to protect the brahmins from the asuras.
People do votive offering of
their sons and daughters to this deity. The terms used are 'waghya' for male
and 'murali' for female. It is a form of Devdasi. Murali, whose token marriage
is performed with Khandoba, remains unmarried throughout her life and leads a
life same as devadasi of Yellama. After Ambedkarite awakening in the Matang
society, who form the majority of Murlis, the practice has declined though not
completely stopped.
Jogan Shankar gives more
details:
'Muralis' are girls dedicated
to god Khandoba in their infancy or early childhood by their parents.
"Poor deluded women promise to sacrifice their first born daughters if
Khandoba will make them mothers of many children. Then after the vow the first
born girl is offered to Khandoba and set apart for him by tying a necklace of
seven cowries around the little girl's neck. When she becomes of marriageable
age, she is formally married to Khandoba or dagger of Khandoba and become his nominal
wife. Henceforth she is forbidden to become the wedded wife of any man, and the
result is that she usually leads an infamous life earning a livelihood by sin.
Some of these girls become wandering muralis. Others become ordinary public
women in any town or city; while a few are said to live for years with one man.
The parents of such girls do not feel ashamed to take her earnings, because
they belong to Khandoba, and what they do is not sin in the eyes of his devotees.
Kunbis, Mahars, Mangs and other low castes make muralis of their daughters in
this fashion". (Fuller : 1900 : 103). High caste people of the region also
worship Khandoba and their mode of expressing reverence to the god differed.
Thus "Not a few high caste people visit Jejuri to pay their vows; but they
never give their own girls to Khandoba but buy children from low-caste parents
for a small sum of money, which is not a difficult thing to do and offer them
instead of their own children". (Fuller, Marcus B., "The wrongs of
Indian Womanhood", Edinburgh:Oliphant Anderson and Ferrier, 1900). [Jogan
Shankar, p. 50]
Definition of Devadasi under
the act:
As many laws had to be passed
from time to time, for its abolition, it had to be defined by law. One such
example is the Bombay Devadasi Act, 1934, which states that "the
performance of any ceremony intended to dedicate or having the effect of
dedicating of women as a devadasi where such women has or has not consented to performance
of such ceremony, is hereby declared unlawful and to be an effect to any custom
or rule to the contrary not withstanding ". This law also declared the
marriage of devadasi valid and children of such marriages as legitimate. [Jogan
Shankar, p. 153] However, nobody bothered to enforce the Law, till some
Ambedkarites agitated.
Some examples of Brahmanic
sexual exploitation:
According to Ramanika Gupta,
in certain parts in Bihar, even now, a new dalit bride has to spend the first
night with the village head man. [Sugawa, p.69]
A bazaar is organized in
Dholpur for sale of Dalit girls. [Sugawa, p. 69] Kamble describes a custom called
Okali. On first or second Saturday comming after the Hindu New Years Day (Gudhi
padawa), the devadasis were openly sexually enjoyed in public, about hundred
years ago. This is now replaced by another tradition called "Okali",
which was in vogue till 1987. It is a festival like 'Rang Panchami'. The young
boys from higher castes assemble around a pool of coloured water in front of
town temple. Young devadasis in the town stand in front of them in a row, and
each receives a sari, a choli and a flower garland. The coloured water is
poured over the devadasis who appear virtually naked as the cloths given to
them are very thin, scanty, delicate and transparent. The boys play with the
bodies of devadasis as they like, doing everything just short of sexual intercourse.
All assembled enjoy the scene. This happens in the name of god 'Bili Kallappa'.
[Uttam Kamble, Sugawa, p. 81]
Vasant Rajas describes another
custom, called "Sidi attu" in town Madakeripura in Karnataka which
was in vogue till 1987, when it was banned by the Govt. Here a devadasi is
suspended with a hook in her back on one end of a transverse rod placed on a
vertical pole planted in ground, and rotated by a rope at the other end. She
salutes the gathering, while her garments fly and all the naked lower part of
her body is visible to all, for their amusement. This was supposed to bring prosperity
to town, and the devadasi used to get a sari, a choli, a coconut and a betel
nut, for which she thanked the gathering. [p. 27]
It must be realized that Hinduism(Brahminism)
is the only religion in the world, which has given religious sanction and
provided with religious philosophy to the practice of prostitution. [Sugawa, p.
81]
It is well known that Dr. Ambedkar
advised the conference of Devadasis on 13th June 1936, in Damodar Hall, Parel,
Bombay, saying that they must give up this life of sin and be prepared to lead
a pure life though it will be a life in poverty, as character is more important
than money. After conversion to Buddhism, the custom of devadasis is stopped
completely in families converting to Buddhism. [Prof. Archana Hatekar, Sugawa,
p. 92]
Dasis and Devadasis are
different:
Many scholars including shri
Rajas, an active Ambedkarite, who has played an important role in the
activities for the Abolition of Devdasi system, has confused a 'devdasi' with
'dasi' which simply meant a female servant. It must not be
confused with the 'dasis', which were given in Yadnyas to brahmins as gift. The
famous dasis like Manthara of Ramayana fame, Uttara in Mahabharata, Mura in
Maurya period or Panna of Rajput period were all 'dasis' and not 'devadasis'.
Use of sex by Brahmins for
dominating over masses:
Use of sex by brahmins to keep
domination over the masses is not a new thing. Shri Rajas gives many examples
like 'putra kameshti yadna', the rite of 'laja hom' during Vedic marriages
where the 'devas' give up their right over the bride, an old tradition of
offering of wife to the guest for the night, the tradition of rajpurohit
spending time with the queen in king's absence on war or hunting - the rite
called 'anang dana pratana', traditions in Gujrath and Rajasthan of sending
young brides before marriage to temple for one night to be spent with the
priest, similar tradition of visiting temple priest by one woman from every
household for one night during the nine nights in 'navaratra' prevalent in
Gujrath and Rajasthan, are all such examples of the tricks employed by the
brahmins over the masses. He has also given the example of infamous game of
'ghat kanchuki' during the reign of Peshava Bajirao II. [Vasant Rajas: 1997:
4].
But why blame Peshava Bajirao
II, for a game of 'ghat kanchuki'. It is described in the Hindu sastras as 'chakrapuja'.
M.M. Dr. P. V. Kane has described it in his 'dharma sastra cha itihas'. He
describes that, an equal number of men and women assemble secretly in the
night, without any consideration of caste or relationship, and sit around a
paper on which 'chakra' is drawn as a symbol of goddess. All the women remove
their cholis and put it in a pot, and every man picks up a choli at random and
selects his partner for the night. A Hindu Tantrika text, "Kularnava
Tantra", he says, mentions that God has ordered that, what ever good or
bad transpires that night must never be disclosed. Kane had heard in his
childhood that this puja was practiced in some cities in Maharashtra. [Marathi
translation by Y. B. Bhat, p. 430, second edition, 1980, Maharashtra Rajya Sahitya
Sanskruti Mandal, Mantralaya, Mumbai] But all these traditions, customs and
practices are not examples of devadasi system.
Indus Valley Civilization:
As foreign examples are not
applicable to India, the search for time of origin of Devadasi cult in India
should start with Harrapan Civilization, which shows no trace of offering of
girls in worshiping places. The well known bronze 'dancing girl' is referred by
Basham as a representation of temple dancer, but he himself admits that
"this can not be proved".
As a matter of fact,
"historians remained silent about existence of temple or common place of
worship" in Harrapan Civilization. [Jogan Shankar, p. 38] Though it was a
Dravidian civilization, as has been amply proved, it had no connection with the
devadasi cult.
Courtesans in Vedic Age:
A marathi scholar,
"Itihasacharya" V. K. Rajwade, who had taken a vow not to write in
English, has described many sexual practices of Aryas, whom he always referred
to as "our savage ancestors". They used to have free sex openly
in front of fire, so perhaps had no need of prostitution or devadasis. Rig Veda
mentions the word "Samana", which is rendered by different scholars
differently to mean a festival, a gathering or a battle, festival being the
most favoured. In it among many others, the courtesans used to attend 'to
profit by the occasion' [Shastri Shakuntala Rao, "Women in Vedic
Age", p. 6]
There are references to
secular prostitution in Rig Veda and terms are used like "harlot",
"son of a maiden" or "son of an unmarried girl". [Jogan Shankar, p. 38]. But certainly these are not the examples of temple prostitution.
Buddhist period:
That way, prostitution is
supposed to be the oldest profession. The known history of India starts in
sixth century B.C. and we find in Buddha's time, an illegitimate child,
becomming a renowned courtesan Amrapali, who later became a Bhikkuni.
Kautilya:
"Artha Shastra" of
Kautilya, or Chanakya or Vishnugupta is supposed to be a work of around 300
B.C., though some people think that there are interpolations of the Gupta age.
It mentions "Ganikadyaksha" - superintendent of prostitutes, the
penalties for prostitutes, dancers and singers, but does not talk of devadasis.
Ashokan
Times:
An inscription of Ashokan
times found in a cave at Ramagarh in Vindhya hills, as referred by J. Bloch,
mentions a word "Sutanuka", which in later period was used to denote
temple dancer. But this is no "clear reference to devadasis in early
sources" [Jogan Shankar, p. 39] The Jatakas also make no mention of temple
dancers. (Altekar, p. 185)
Vatsayana's Kamasutra:
It is expected that Vatsayana,
who deals with sexual attitude in ancient India, will make a note of this cult,
if it existed at his times. But he does not, as Joga Shankar observes:
"In early literature we
find abundant references to secular prostitutes, dancers and courtesans, But
specific references to temple dancers and sacred prostitution are not traced.
Classics like Vatsayana's 'Kamasutra' (250 A.D.) deal in detail about
courtesans. There is, however, no direct reference to sacred prostitution. ...
He even classifies prostitutes into nine classes, the most honoured of whom is ganika.
"Such a women" says Vatsayana, "will always be rewarded by kings
and praised by gifted persons, and her connection will be sought by many
people" (Burton : 1923 :166) [Jogan Shankar, "Devadasi Cult", p.
40]
Later Works:
We find in a sanskrit drama of
seventh century A.D., Mrichakatikam, a courtesan Vasantsena having courtship
with of a poor Brahmin Charudatta.
In South India, about the same
time or a little later, two Tamil epics "Manimekhalai", a Buddhist
composition and "Sillapadhikaran", another non-brahmin creation,
which depict the story of Madhavi, a girl adept in singing and dancing etc. All
these belonged to flesh trade. But none of them was a devadasi.
This distinction is important,
because the origins of these two systems are different.
Earlier accounts of devadasi
system:
Vasant Rajas, "Devdasi:
Shodha ani bodha", (marathi), Sugava Prakashan, Pune, 1997, mentions of an
inscription of 1004 A.D., in Tanjor Temple mentioning the numbers of devdasis
to be 400 in Tanjor, 450 in Brahideswara temple and 500 in Sorti Somnath
temple. [Vasant Rajas, p.3]
R. C Majumdar, who blames the
inclusion all people with different views into its religious fold by the
Buddhists for the general decline of morality in India, admits the degradation
in ideas of decency and sexual morality in the Hindu religious practices. He
observes:
"A great Sanskrit poet of
the period gave a vivid description of the deva-dasis in a temple of Krishna
and added that they made one feel as if the goddess Lakshmi had come down on
earth to attend her lord the god Murari. (Dhoyi, "Pavandutam", v. 28)
Contemporary epigraphic
records also refer in rapturous terms to the personal charm and beauty of the
hundreds of deva-dasis assigned to a single temple. [R. C. Majumdar, "The
Struggle for Empire", HCIP, vol. V, fourth edition 1989, p.400 ]
Ghoshal enumerates the number
of devadasis in various brahmanic temples:
"Indeed literary record
and inscription give us the impression that they were regarded as a part of the
normal establishment of temples, The number of these girls in the temples often
reached high proportions.
The temple of Somnatha at the
time its destruction by Sultan Mahmud is stated to have been served by three
hundred and fifty dancing girls.
According to Chau Ju-Kua,
Gujarat contained 4000 temples in which lived over 20,000 dancing girls whose function
was to sing twice daily while offering food to the deities and while presenting
flowers. "We have the valuable testimony of Al-Biruni to the effect that
the kings maintained this institution for the benefit of their revenues in the teeth
of the opposition of the Brahmana priests. But for the kings, he says, no Brahmana or priest
would allow in their temples women who sing, dance and play. The kings,
however, make them a source of attraction to their subjects so that they may
meet the expenditure of their armies out of the
revenues derived therefrom. [U. N. Ghoshal, "The Struggle for
Empire", HCIP vol. V, fourth edition 1989, p.495]
Al-Biruni's statements, as is
well known, are all based on the learned Brahmins, whom he interviewed. So it
is the Brahmins' side of the story. The truth is that Brahmins and kings used
to fight for the possession of these girls.
Distribution of Devadasis
between Brahmins and Ksatriyas:
The devadasis in temples had
become the targets of the pleasure seekers among the brahmins and the kings.
Brahmin priests claimed that they being the representatives of gods in heaven,
the 'bhudevas', i.e. gods on the earth, they have the first claim, as anything
offered to god belongs to brahmins, so also the girls offered to god must
belong to them. The Kings retorted, that they make appointments of devadasis,
they give them money and land and feed them, so they have greater claim.
Ultimately the conflict was resolved by an understanding and devadasis were
branded on their chest with emblems of 'garuda' (eagle) and 'chakra' (discus)
for kings and 'shankha' (conch) for brahmins. [Rajas: p. 2]
It is interesting to note that
all these emblems are Vaishnavite. We know that Ramanujam had started the
system of branding on shoulders, with shankha and chakra, for the devotees
embracing Vaishnava faith and it was a part of initiation rite. [See further
details in the book: 'Tirupati Balaji was a Buddhist Shrine']. The system of
branding devadasis seems to be the further application of the same principle.
Devadasi system among Muslims:
The influence over Muslims of
hindu of devdasi tradition is mentioned by Vasant Rajas. Some muslim sects had
started offering girls to 'dargas'. Such girls were called 'acchutis'. There is
a colony of such people in Lucknow in U.P. even today. The girl is married to
Koran, Nikah is performed, the girl is called 'bibi' and is condemned to lead a
life of prostitution. [Vasant Rajas, p. 17]
Earliest References in
Epigraphs:
In inscription of about
1230-1240 A.D. in the time of raja Raya III, in Tamilnadu the word
Emperumandiyar is used for dancing girls, in Vishnu temples. This word had the
sense of Vaishnavas before 966 A.D. [K. Jamanadas, "Tirupati Balaji was a
Buddhist Shrine", p. 125]
In India, first references
start appearing around tenth century or so in Jagannatha temple of Puri, which
was originally a Buddhist temple, where Buddha's Tooth Relic was being
worshipped. Here these dancing girls were called 'Maharis'. It is well known
that 'Mahar' is a prominent untouchable caste of Maharashtra.
The earliest reference to the
girls dedicated to temples appears in a Tamil inscription dating back to the
reign of Rajaraja the great, a Chola monarch. He was a Shaiva votary. He came
to throne in 985 A.D. The inscription indicates that in
1004 A.D. the main temple at Tanjore had four hundred 'tali-cheri-pendugal' or
'women of the temple' attached to it. "They settled in the streets
surrounding the temple and in return of their service received one or more shares,
each of which consisted of the produce of one veli (26,755 sq. meters) of land,
calculated at 100 Kalam of paddy". (E. Hultzsch: South Indian Inscriptions
: Vol II: part III).
The entire Chola country was
filled with temples with devadasis in attendance as is clear from this particular
inscription. It also provides an exhaustive list of the dancing girls who had
been deputed to theTanjore temple. [Jogan Shankar, p. 52]
"Historians have also
traced and inscription from the Chebrolu of Krishna District in Andhra Pradesh
dating back to 1139 A.D. The inscription records that some dancing girls were
in services at the temple of Nageshvara right from the age of eight years old
(Epigraphia Carnatica : V : Ak : 105 : 1139 A.D.).
Earlier Duties of devadasis:
In earlier stages, their duties
remained religious as Mahalingam presumes that when food was offered to God
they danced before the idol, they themselves gave him food and all that was
necessary. (Mahalingam; 1940:150). Probably this services to only God remained
for a long period.
Harshad. R. Trivedi believes
initial spurt of the cult was associated with the great spurt in building up of
temples, and that the cult of "Devadasi" began to flourish during
Pallava and Chola dynasties in South India from the 6th to 13th Century A.D., and
the rise of "sacred prostitutes" in India seems to have taken place
in the ninth or tenth century A.D. [ (Trivedi :1976:76), Jogan Shankar, p. 111]
However, at later stage
devadasis were forced to please earthly Gods and lords as well. Mahalingam
referring to Nuniz, wrote :
"Every Saturday, they
were obliged to go to king's palace to dance and prostrate before the King's
idol which was in the interior of his palace" (Mahalingam:1940:158).
In Mattsya Purana there is a
reference to the dishonoured women of the defeated or killed wives of 'asuras'
who were asked to serve in the temples and practise prostitution
(Nadkarni:1975:15). Naturally it seems that the other kings and princes treated
the devadasis as their personal servants and forced them to dedicate every
thing they possessed to them. Emulating the practice of sponsoring the cult of
such rulers, chieftains, feudals, officials, and moneyed persons also took
advantage of this system and treated devadasis as objects of their carnal
desires. Priests and religious heads of various denominations and temples
supported the cult to continue and persist by bestowing religious sanctions.
[Jogan Shankar, p.111]
Jogan Shankar observes:
"Hence, we have to assume
that they were rare until the middle ages, Altekar also opines that, "The
custom of the association of dancing girls with temples is unknown to Jataka
literature. It is not mentioned by Greek writers; the Arthashastra which
describes in detail the life of ganikas is silent about it" (Altekar :
1973:185). [Jogan Shankar, "Devdasi Cult", p. 39]
"Probably the custom of
dedicating girls to temples and sacred prostitution became quite common in the
6th century A.D. as most of the Puranas containing references to it have been
composed during this period. Several Puranas recommend that arrangements should
be made to enlist the services of singing girls at the time of worship at
temples. They even recommend the purchase of beautiful girls and dedicating
them to temples." [Jogan Shankar, p. 40 ff.]
"Bhavishya Purana
suggests that the best way of winning Suryaloka is by dedicating a bevy of
prostitutes to a `Sun' (Solar) Temple" (Altekar : 1973:184). [Jogan
Shankar, p.40]
Moghul period:
Abul-Fazl records the
condition of prostitutes, both sacred and secular, during Akbar's reign
(1556-1605) in his famous work Ain- e-Akbari, stating their number was so much
that a 'Daroga' or a superintendent was required to supervise
their activities, and their locality was called 'saitanpura' or 'devil's
villa'. [Blochman and Jarrett, 1873, quoted by Jogan Shankar, p. 40]
"During the reigns of
Emperor Jahangir (1605-1627) and Shah Jahan 1628-1658), the luxury,
ostentation, extravagance and depravity increased". (Manucci : 1907 : 9).
[Jogan Shankar, p. 40]
Why the Devadasi cults are
less in North India:
W. Crooke while presenting
account of the tribes and castes of Northern India, mentions castes such as
tawaif, gandharb and patur. These castes consist of dancers, singers and
prostitutes. Only one caste called 'raj-kanya' among them seems to be temple
dancer. [Jogan Shankar, p.42] There are certain gypsy tribes named `bediyas'
and `nats', who are dancers, acrobats and prostitutes in Bengal. But these
castes have no connection with temple worship. [Jogan Shankar, p. 43]
Participation of Veera Shaivas:
At least during British times,
Veera Shaivas did not lag behind the Brahmins and the kings in exploitation of
these girls. In a paper entitled `Basavis in Peninsular India' at the
Anthropological Society of Bombay during 1910, presented by R.C. Artal, then
deputy Collector of Belgaum describes:
"... Indeed the ceremony
is subject to local variation. The lucky badge is generally tied on her neck by
the Lingayet Jagam or Arya- Pattadappannavaru or Charamurtigalu of Hire- Math,
i.e. Chief math of the Village. The practice observed with regard to the
consummation of the Basavi is that generally the Hiremathadayya has the right
to take her maidenhood" (Artal :1910:99)
"It seems to me that the
institution of Basavis was mainly started with a view to satisfy the carnal
desires of Jangamas or Lingayat priests who are not allowed to touch a
non-Lingayat women. Hence the proverb "Bhaktar Mani
Oota, Basavi Mane Nidre" which means "a Jangama take his meals in the
houses of Bhaktas (devotees) and sleeps at night in the house of a Basavi"
(Artal :op.cit.).
"The leading members of
the Veershaiva community of the village, including the Jangamas of the
Hirematha, endow her with a concave metal vessel on the occasion of her
dedication, and thus permit her to go a-begging. I have seen the concave copper
vessel given to the Veerashaiva Basavi of Rabkavi in the Sangli State on the
Terdal- Jamkhandi Road. It bears an inscription on it to the effect that it was
given to the Basavi by the Pattadappanavaru of the place" (Artal :
op.cit).
Commenting on this Jogan Shankar observes that, it is evident from this description that dominating
castes and their priests sponsored this cult in the past. [Jogan Shankar, p. 62]
Some important Devadasis:
In spite of great humiliation
and exploitation, and ultimate horrible fate of most of them, devadasis being
expert in dancing and singing, some of them have attained high fame. Rajas
mentions some of such important ones. The famous dancer Jailaxmi of Padanallur
became the queen of King Ramanad. Devadasi Subalaksmi became a famous classical
singer. The famous devadasi house of 'Mangeshkar' from Goa is renowned for
singing all over the world. During late Peshava rule, example of Patthe
Baburao, a great 'shahir', who forgot his brahmanic origin and removed his
sacred thread for his consort Pawala, a Mahar by caste, is
still famous [Rajas: p. 54], and people have produced films on the couple.
Classical Dance forms of
ancient India:
On Zee T. V. News on 13th
March 2000, a small clipping was shown about interview of famous Katthak dancer
of India, Shovana Narayan, where she spot lighted the history of Katthak in
North India. Though Rajasthan, Luckhnow and
Benaras are the traditional "gharanas" of Katthak dance, in
historical times in Bihar flourised this dance form during the Mauryan and
Gupta times. This, she said, is evident from the perusal of dresses and
costumes and poses, posture, and the mudras etc. in the images of those times.
Today, we find the exhibitions
over media, and festivals being organized, specially for foreigners, to show
how great was our ancient art form of dance, may it be Bharat Natyam, Kuchipudi
or Oddisi. It is never mentioned on such occasions that this art was the gift
of these low caste women who nurtured the art under trying conditions and with great
suffering. The art was later learnt by women of higher castes and now it is
they who only participate in international festivals and the like.
Jogan Shankar gives an account
how this happened about 'Sadir' dance of devadasis. He observes:
"The revivalists wanted
to preserve the traditional from of Sadir dance by purifying it. The new name
was given as 'Bharatanatyam'. As a consequence of purification some modifications
were introduced into the content of to dance style. The revivalists were
basically belonging to Brahmin dominated Theosophical Circles. Many Brahmin
girls started to learn the dance from devadasis. Hence the dance technique remained
unchanged. The only change was change in the class of clientele." [p. 144]
The themes were picked up from
Sanskrit texts, higher caste girls learned the dances and put them in new
settings which excluded devadasi traditions, and the dance form became
individual oriented from the community oriented. [p.144] Theosophical Society
of India revived the devadasi dance, declaring as the aim of restoration of India's
ancient glory. Rukmini Arundale was well groomed and encouraged by Annie Besant
to convert the devadasi's 'Sadir' to 'Bharatanatyam', and started training the
higher caste women, with the funds of the Theosophical Society, organizing a
convention in 1935- 36, and establishing an International Academy of Arts which
was later renamed as Kalakshetra. [Jogan Shankar, p. 145]
Oddisi Dance Form:
The Brahmeswar epigraph of
ninth century A.D., denotes that in the reign of Kesari kings, the 'maharis' or
'maaharis' were dancing and singing in temple of Orrisa under royal patronage.
King Chodagangadeva of Ganga dynasty had appointed maaharis for religious
duties in Jaganatha temple at Puri, where the dance in front of deity was a
part of religious ritual right from twelfth century till middle of 20th
century. Anang Bhimdeva son of Chodgangadeva built a 'nat mandapa' in the
temple, where these maahari girls used to dance and sing 'ashtapadi' from the
Jaideva's "Gita-Govinda". King Kapilandradeva had ordered to have
dance twice daily in front of deity, and his grand son Prataprudradeva ordered
that only songs from "Gita-Govind" must be used. [Kosare H. L.,
"prachin bharatatil naaga", marathi, 1989, dyana pradip prakashana,
Nagpur, p. 118 ff.] He further quotes, from an article by Sunil Kothari:
"Thus Orrisi dance found
a permanent place in the form of ritual service performed by these Maaharis.
The various kings who ruled over Orissa saw to it that the rituals and the
religious ceremonies were maintained regularly and contributed in sustaining
the institution of Maaharis, who as a matter of fact, have been the torch
bearers of this exquisite dance form." [article "Orissi Dance",
Bhavan's Journal, 1.11.1970]
Theories of origin of Devadasi
Cult:
Jogan Shankar observes that,
none of the numerous theories, provides explanations satisfactorily. However
inadequate they may be, they help us in our inquiry, so he gives the list of
such theories.:
1. The custom of dedicating girls to temples
emerged as a substitute for human
sacrifice,being and offering to the gods and goddesses to appease and secure
blessings for the community as a whole.
sacrifice,being and offering to the gods and goddesses to appease and secure
blessings for the community as a whole.
2. It is a rite to ensure the fertility of the land
and the increase of human being and animal population on the principle of
Homeopathic magic.
3. It is part of phallic worship which existed in
India from early Dravidian times.
4. Probably sacred prostitution sprang from the
custom of providing sexual hospitality for strangers; and if such hospitality is offered by the
living mortal wives of a deity, prosperity would bound to result.
5. The devadasi cult simply represents the
licentious worship offered by a people, subservient to a degraded and vested interests of
priestly Class.
6. Devadasi
system is a deliberately created custom in order to exploit lower caste people
in India by upper castes and classes as:
(a) The upper
castes have influenced the establishment of an order of prostitutes who are
licensed to carry on their profession under the protective shield of religion.
(b) The
establishment of such system facilitates them the access to low caste women to
fulfill their carnal desire.
(c) The
setting up of such a system can destroy the lower castes' sense of self-respect
in a society."
As Jogan Shankar feels that
the last theory is most likely to be the real cause, we will concentrate only
over it. He feels:
"The above mentioned
theories have been put forth by many scholars in the past. The survey of
literature and historical evidences clearly show that most of them are
inadequate to explain the whole institution of devadasis. While some of them
are supported by Frazer, Briffault, Tawney and Penzer these theories or
explanations do not support everything. Such theories were presented after
making comparisons.... Hence for the present study the sixth explanation seems
to be more feasible. ..." [Jogan Shankar, "Devadasi Cult", p. 62
ff.]
The first five theories can
not explain, why only bahujan girls have been becoming devadasis and not the
others. So his theory of exploitation of lower castes by the upper castes is
very sound. But it is the effect of devadasi cult, and not the cause, as we
will see later. Decline of Women started with the decline of Buddhism
It is well known that at one
time girls were allowed to undergo 'Upnayana', which was a 'right' to take
education, but their position declined later. It started from Manu and went on
deteriorating further.
Altekar identifies the period
of 500 A.D. to 1800 A. D. as one of further deterioration. During this period
the 'Upanayana' rite for girls was banned, marriage remaining the only
alternative. The age of marriages of girls was lowered and child marriages
became the rule. Widow remarriages were prohibited. 'Purdah' was observed
leading women to a secluded life. Hindu sastras considered women as Shudras,
and they were debarred from reading or reciting the Vedas and perform any Vedic
sacrificial rituals. Women were indoctrinated through the puranic stories which
inculcated blind-faith rather than rational thinking. It was impressed on their
minds that they must visit temples, perform vows and observe fasts with more
regularity than menfolk to accumulate 'punya', i.e. virtue. In this context
Altekar explains the paradox with these apt remarks:
"Thus the very women whom
religion had once considered as outcastes, were also the most faithful
custodians of its spirit and traditions (1973: 176)" [Jagan Shankar, p. 9]
Condition of women in
non-hindu religions:
We all know that, the women's
participation in Buddhism and Jainism was more their condition was not that
humiliating as in Hinduism(Brahminism). After Buddha changed his stand about
the admission of women into the Sangha, we have many examples of outstanding
Buddhist nuns. Later, Jains also permitted nuns but more puritanic Digambara
Jains held that women could never gain salvation unless they are reborn as
male. [Jogan Shankar, p. 10]
In a study, from Madras, it
was found that Christian women had a much higher rate of participation in white
collar occupations than Hindu women and that Muslim women had a much lower
rate. The report states that Christianity places fewer restrictions on the
activities of women that other religions and therefore Christian women have
acquired more education and vocational training than women of other communities.
Chandrakala A. Hate, who has
also found similar differences from Bombay and Poona, claimed that "since
there is no joint family system among the Christians, women work out of
necessity the expectation of the eventual need to be self-supporting".
(Hate :1969 :16). Both studies attribute the low rate of participation of
Muslim women to greater conservatism." [Jogan Shankar, p. 11]
A stigma on
Hinduism(Brahminism):
The faith in god itself is a
blind faith. The blind faith increases the exploitation of 'masses' by the
'classes'. Any time the interests of these classes are in danger, there is a
hue and cry that the 'dharma' is in danger. I have a great respect for the
members of 'Andha shraddha nirmulan samiti' for their work, but it is a pity,
that they have also failed in removing the fear from the minds of people about
these so called devis, and could not convince them that matting of hair - 'jat'
- as locals call it, is not a 'call from devi' to offer their daughter as a
devadasi. I think it is because they do not like to include the faith on god as
a 'blind faith', though they accept in private that the origin of all blind
faith starts with the faith in existence of supreme god.
Untouchabilty has been
recognized as an 'evil' of Hinduism(Brahminism), and a stigma, but devadasi
system is still not recognized as such. The day that is recognized as such,
will be the real day of beginning of liberation of women. Dr. Ambedkar has
shown that the real cause of Untouchability is contempt of Buddhists.
Similarly, it is the fall of Buddhism that caused the degradation of Buddhists
nuns to the present state of devadasis.
Salient points:
The theories to which Joga
Shankar attributes the origin, it would be clear that he is confusing the
effect with the cause. That the exploitation of dalits is the effect and not
the cause of devdasi system. The cause is the contempt of Buddhism. His theory
does not explain many points.
We know that devadasi system
started around ninth or tenth century after the fall of Buddhism, during the so
called 'Rajput period'. We know that many Buddhist temples were converted to
Brahmanic ones during the period.
We know that it was the
Buddhist system of at least one girl or a boy from each house to join the
Sangha. We know that the Bhikkus were killed. Some ran away to foreign lands,
some accepted brahmanism and became low grade brahmins.
Then what happened of these
bhikunis?
We know that during the last
phase of Buddhism, it was Vajra Yana, which prevailed. In later stages of this
religious system, the importance of women in the religious practices had
increased. As a matter of fact all tantras, hindu as well as buddhist, used
women as media, in their religious practices.
We know the system of
untouchability had started during late Gupta period around fifth or sixth
century. How did the untouchable girls got entry into the sanctum sanctorium
after this. These girls must be present in the temple service before the system
of untouchability started and some of the Buddhists, residing out side the
villages and refused to stop eating beef of a dead cow, were condemned to be
untouchables, as explained by Dr. Ambedkar.
Devadasis were degraded
Buddhist nuns:
It is, therefore, our opinion,
that today's devadasis are the degraded Buddhist nuns of ancient India, as put
forward by us some ten years ago. [Dr. K. Jamanadas, "Tirupati Balaji was
a Buddhist Shrine", p. 125 ff.] The points in favour of this theory are as
follows:
In Tamilnadu the word
Emperumandiyar which was used in the sense of Vaishnavas before 966 A.D got the
meaning of dancing girls, attached to Vishnu temples, in inscription of about
1230-1240 A.D. in the time of raja Raya III. [K. Jamanadas, p. 125]
In Maharashtra, they are
called 'Devadasis', meaning 'female servant of God'. In the opinion of present
author these devadasis were originally Buddhist nuns, and the system of making
first born daughter, a Bhikshuni was prevalent, and the fall of Buddhism caused
the degradation of these bhikshunis to the level of today’s devadasis.
Foreign origin of the custom?
It is a mistake to trace the
origin of Indian Temple dancers to Babylonian, Greek, Syrian, Phonecian or
Egyptian tradition or any foreign ancient customs. Even some very important
leaders who are struggling for the abolition of 'Devadasi system' in parts of
Maharashtra and Karnataka, seem to attribute this origin. Practices of dancing
in these foreign temples was thousands of years before the Christian era.
Indian scene is comparatively more recent, about 1000 A.D. or so. It should be
clearly understood that Ambrapali, Vasantsena and Madhavi were not Devadasis,
as mentioned above, and there is no foreign influence on Indian Temple dancers.
This system of devadasis started after the decline of Buddhism in India during
the so called "Rajput Period", and flourished during the "Muslim
Period". Both these periods were actually periods of "Brahmin
Raj"
Their nomenclature:
They were called
emperimandiars in Tamilnadu, a name which was applied to devotees of Vishnu
before being called Vaishnavas, as already seen. In certain parts of
Maharashtra, these devadasis are known as 'bhavin' or 'jogin' or 'jogtin'. All
these words literally mean a Buddhist nun.
Temple of Jagganatha at Puri:
In India, first references
start appearing around tenth century or so in temple of Puri. It is well known
that this was a Buddhist temple, where Buddha's Tooth Relic was being worshipped.
For details on this point please see my book 'Tirupati Balaji was a Buddhist
Shrine'. It is interesting to know that these dancing girls were called 'Maharis'
in temple of Puri. It is well known that 'Mahar' is a prominent untouchable caste
of Maharashtra. From Jogan Shankar we learn that same name is used in Kerala
too.
That the Kerala Nayar
community were Nagas and formerly Buddhists is well recognized. Ancient Indian literature
is silent about them. One has to differentiate between Ganikas and their
inferior counterparts Varaganas on one hand and Devadasis on the other.
That the Devadasis were
Buddhist nuns can be deducted from many evidences. They were unknown to ancient
India. Jatakas, Kautillya or Vatsayana do not mention them, but later Puranas
are full of them. The system started only after the fall of Buddhism and
records of them start appearing around 1000 A.D.
Old Buddhist practice of
offering a child for religious cause:
In certain castes the system
of offering at least one daughter from family for the service of god was rampant
in almost all families of the caste. It well known that 95% of the devadasis
today belong caste of Untouchables, who were, of course, Buddhist originally.
These dancing girls and their
male counterparts had different names in different parts of the country, and
the important point to note is that the pair was, and even today is considered
not as husband and wife but as brother and sister, the relation that existed
among the Buddhist nuns and Bhikshus. The practice of Ceremonial Begging also
denotes Buddhist origins.
Their deities:
There is always some religious
rite conducted at the time of their initiation and that they were looked upon
with respect by the society in early days, It is also noteworthy they have the
Deities of their own, which are distinct from
Brahmnic Deities, and the original connection with Buddhist Deities is already
forgotten.
Some of the Deities of these
Devedasis are also now homologized as some Brahmins also worship these Deities,
and the people whose 'Kuladdaivatam' are those deities, are of lower castes and
do not belong to Brahmnic order. These deities, are of lower castes and do not
belong to Brahmnic order.
Religious Orthodoxy:
Origin of devadasi system is
religious and not economic. It has not only economic facets but also religious
ones. For example devadasis have a firm religious belief that they must not get
married, as they are married to god. This poses a difficult problem, not only
to find them husbands but also to persuade them for marriage. Instances are
abundant that these girls refused to get married and some of those who did get married, lost
their prestige in the eyes of their kith and kin. This kind of orthodoxy can
only be explained on religious grounds and not on economical ones.
Unfortunately the present
Devadasis are ignorant of their glorious past and that the prominent among them
and their families have dissociated themselves from the problems of Devadasis.
They are against any kind of reform and are associating with the very social
institutions and people, who made them prostitutes from servants of God.
What more evidence is needed?
It is a matter of understanding.
95 per cent of Devadasis are untouchables. Being untouchables they were
Buddhists of olden days as shown by Dr. Ambedkar very aptly. Before the name
'Vaishnva' came in vogue, the devotees of the Lord of Tirumalai were known by
the name 'emperumandiyars'. The same name was being applied to these women who
became devadasis from buddhist bhikkunis. This is a direct evidence that the
ancestors of todays devadasis who were devotees of Venkateswara, were Buddhists
and that the Lord of Tirumalai was the Lord of these Buddhists.
The name by which these
erstwhile Buddhists are known today, was the name of the devotees of the Lord
Venkateswara. What more direct evidence could there be that the Lord
Venkateswara was the Buddhist deity.
Evolution of the System:
The evolution of the devadasi
cult has been traced erroneously to a period earlier than Aryans entry in India
because of 'dancing figure' in Harrapan civilization. This is shown above to be
false.
The Kerala pattern of matriarchal
system, as Joga Shankar seems to suggest, also has nothing to do with this cult
and it is not a relic of Dravidian matriarchal society, in which the genealogy
of a child was traced only to the mother.
Contrary to what he suggests,
the children of devadasis are forced to enter `Basavi' or mother's name in the slot
meant for father's name in the school application forms, only because they do
not have a social father and even if known, the
biological father accepts no responsibility. This has nothing to do with the
matriarchal society of Dravidian region and no parallel can be drawn. One might
remember a story of Satyakama Jabala from Upanishada, who was placed in similar
situation.
Joga Shankar's suggestion
that, Aryan invasion saw many Dravidian deities being homologized by Brahmins
is correct. We have already seen many such examples given by Bal Krishna Nair.
He has given examples of how the Tamil
Muruga came to be installed as the Subramania and how the Tamilian Avai was
metamorphosed into the Durgai and Parvathi in the Aryan pantheon, and even
Mayon and Mal, the old pre Aryan Tamil names subsequently got identified with
Vishnu. An ancient 'Muruga' temple popularly known as "Ayyappa Swami"
(also considered as Buddhist in origin) became Sanskritised as 'Shastha' and
the son of Mohini-Vishnu by Siva. He has described how the deities are
similarly married and the new relative assumes equal importance in a new place,
the bride, of course, in this case is usually the Dravidian deity and the
bridegroom is mostly Shiva e.g. marriage of goddess Meenakshi of Madurai with
Shiva. [Nair :1959: 51] For details how Ayyappa was a Buddhist deity,[ see K.
Jamanadas: 1991: 28].
Similarly, Basavi or Jogati
such as Yellamma, originally a Dravidian Goddess, became Renuka or Renukamba
and was superimposed by an Aryan system of devadasi, which was prevalent in
Somannath and Jagannath Temple at Puri and other north Indian temples where the
impact of the Aryans was predominant.
Initially the dedicated women
were required to clean the sanctum - sanctorium, for maintenance of lamps in
cleaning, putting oil, lighting the lamp, offering food (naivedya) to the main
deity, assisting priests at the time of worship, as they used to do as Buddhist
nuns. Education and learning of women had already stopped with the decline of Buddhism,
so these nuns had no other work. System of washing and bathing the Buddhist
images had already started in Mahayani system.
Ratha Yatra was a Buddhist practice
copied by Brahmanas [K. Jamanadas: 1991: 160] These girls started to dance and sing
in praise of the deity, and look after cleanliness of the temple complex. These
women were said to be expert artists in music and dance. We have seen how
Bharatnayam, a classical dance form, flourishes today because of devadasis of
Tamil Nadu. As society underwent changes so also patrons of devadasi changed
and their service also shifted.
From Devadasi to a Prostitute:
The later progress can be
surmised as mentioned by Joga Shankar:
"At a later stage,
devadasis were asked to serve the king as in the case of God, since the king
was considered to be God on earth. In fact Kings sponsored this cult. Temple
dancers along with their traditional ritual functions started rendering their
services to royal palaces and assisting Kings in the art of politic. They were
use in espionage activities against enemy Kings and Court dancer.
"Kings started building
temples and appointed devadasis to serve God in the temples and royal palaces.
This development had a far reaching impact on popularization of the cult. Other
lesser Kings, chieftains and feudals also emulated their superiors and started
patronizing the cult.
In rural areas feudals who
possessed substantial land, exercised commandable authority over other socially
and economically weaker sections of society. They were de facto owners of men
and material of the region. The cult served as
an instrument through which they could gain the assessability to desirable low
caste and poor women. The field experience supports that this cult is prevalent
only among scheduled caste women who are subjugated and suppressed by upper
caste members since time immemorial." [Jogan Shankar:1990:157]
And thus the Buddhist nuns
were converted to today's Devadasis, the cheap prostitutes in the name of god,
and it was the most dreadful result of the decline and fall of Buddhism in
ancient India, affecting mostly the dalit bahujans.
No comments:
Post a Comment