This is an article about devadasis and their roots.
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.
source: http://www.dalitstan.org/books/decline/decline11.html