'''देवदासी''' हिन्दू धर्म में ऐसी स्त्रियों को कहते हैं जिनका "विवाह" मन्दिर या अन्य किसी धार्मिक प्रतिष्ठान से कर दिया जाता है । समाज में उन्हे उच्च स्थान प्राप्त होता है और उनका काम मंदिरों की देखभाल तथा नृत्य तथा संगीत सीखना होता है । परंपरागत रूप से वे ब्रह्मचारी होती हैं पर अब उन्हे पुरुषों से संभोग का अधिकार भी रहता है । यह एक अनुचित और गलत सामाजिक प्रथा है । इसका प्रचलन दक्षिण भारत में प्रधान रूप से था । बीसवीं सदी में इनकी स्थिति में कुछ परिवर्तन आया । पेरियार तथा अन्य नेताोओं ने देवदासी प्रथा को समाप्त करने की कोशिश की । कुछ लोगों ने अंग्रेजों के इस विचार का विरोध किया कि देवदासियों की स्थिति वेश्याओं की तरह होती है । 

श्रेणी: हिन्दू धर्म

The term '''Devadasi''' originally described a Hindu religious practice in which girls were "married" to a deity.  In addition to taking care of the temple, they learned and practiced Bharatanatyam and other classical Indian arts traditions, and enjoyed a high social status. Following the demise of the great Hindu kingdoms the practice degenerated. Pressure from the colonial "reform" movement led to suppression of the practice. Adherents of this movement considered devadasis immoral since they engaged in sex outside of the traditional concept of marriage, and described them as prostitutes. As a result of these social changes, devadasis were left without their traditional means of support and patronage. Colonial views on Devadasis are hotly disputed by several groups and organizations in India and by western academics.<ref>Crooke, W., Prostitution?, Encyclopaedia of Religion and Ethics, Vol. X, Eds., James Hastings and Clark Edinburg, Second Impression, 1930.</ref><ref>Iyer, L.A.K, Devadasis in South India: Their Traditional Origin And Development, Man in India, Vol.7, No. 47, 1927.</ref><ref>[http://www.hinduwebsite.com/hinduism/h_prostitution.asp Hinduism and prostitution<!-- Bot generated title -->]</ref><ref>[http://www.history.ac.uk/reviews/paper/daudAli.html Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamil Nadu]Leslie C. Orre</ref>

In modern India the tradition has become associated with commercial sexual exploitation, as described in a recent report by the National Human Rights Commission of the Government of India.<ref name=govindia>{{cite paper 
 |author = P.M. Nair, IPS
 |url = http://nhrc.nic.in/Documents/ReportonTrafficking.pdf
 |title =  A Report on Trafficking in Women and Children in India 2002-2003
 |publisher = National Human Rights Commission, Government of India
 |date = 2004-07-18
 |accessdate = 2007-01-31
}}</ref> According to this report, "after initiation as devadasis, women migrate either to nearby towns or other far-off cities to practise prostitution" (p200). A study from 1990 recorded that 45.9% of devadasis in one particular district were prostitutes, while most the rest relied on manual labour and agriculture for their income.<ref name=devadasicult>{{cite paper 
 |author = Jogan Shankar
 |title =  Devadasi Cult - A Sociological Analysis (Second Revised Edition)
 |publisher = New Delhi - Ashish Publishing House
 |date = 2004
}}</ref> The practice of dedicating devadasis was declared illegal by the Government of Karnataka in 1982<ref name=karnataka>{{cite journal 
 |authorlink = Government of Karnataka
 |journal = Karmataka Gazette
 |volume=IV-2A (Extraordinary) No. 75
 |url = http://www.karnataka.gov.in/dpal/pdf_files/DEVADASIS%20(prohibition%20of%20dedication)%20Act,%201982-new-29.pdf
 |title =  Devadasis (Prohibition of Dedication) Act, 1982
 |publisher = Government of Karnataka
 |date = February 2, 1982
 |accessdate = 2007-01-31
}}</ref> and the Government of Andhra Pradesh in 1988. However the practice is still prevalent in around 10 districts of north Karnataka and 14 districts in Andhra Pradesh.<ref name=thehindu>{{cite news 
  | title =  `Project Combat' launched to eradicate `Devadasi' system
  | publisher = The Hindu
  | date = 2006-01-30
  | url = http://www.hindu.com/2006/01/30/stories/2006013020130300.htm
  | accessdate = 2007-01-31 }}</ref>}.The high regard with which they were previously held has deteriorated in recent years due to their association with prostitution, and the practice has started to disappear.<ref>Devadasi. (2007). In Encyclopædia Britannica. Retrieved July 4, 2007, from Encyclopædia Britannica</ref>  

Devadasis are also known by various other local terms. They are sometimes referred to as a caste; however, some question the accuracy of this usage. "According to the devadasis themselves there exists a devadasi 'way of life' or 'professional ethic' (vritti, murai) but not a devadasi jāti sub-caste. Later, the office of devadasi became hereditary but it did not confer the right to work without adequate qualification" (Amrit Srinivasan, 1985).  In Europe the term Bayadere (from , ascending to , literally ''dancer'') was occasionally used.<ref>Bayadère. Oxford English Dictionary. Retrieved February 1st, 2008 from Oxford English Dictionary.</ref>
==Origin==
===Ancient and medieval history===

Originally, devadasis were celibate all their life.<ref name="WV">[http://www.worldvision.org/about_us.nsf/child/eNews_india_051606 World Vision - ''India: Girls Sacrificed To Tradition - Former Religious Prostitutes Help Those Still Trapped'']</ref> Reference to dancing girls in temples is found in Mahakal Temple of Ujjain. Some scholars are of the opinion that probably the custom of dedicating girls to temples became quite common in the 6th century CE, as most of the Puranas containing reference to it have been written during this period. Several Puranas recommended that arrangements should be made to enlist the services of singing girls for worship at temples.

By the end of 10th century, the total number of devadasis in many temples was in direct proportion to the wealth and prestige of the temple. During the medieval period, they were regarded as a part of the normal establishment of temples; they occupied a rank next only to priests and their number often reached high proportions. For example, there were 400 devadasis attached to the temples at Tanjore and Travancore. 

Local kings often invited temple dancers to dance in their courts, the occurrence of which created a new category of dancers, rajadasis, and modified the technique and themes of the recitals. A devadasi had to satisfy her own soul while she danced unwatched and offered herself to the god, but the rajadasi's dance was meant to be an entertainment.

The popularity of devadasis seems to have reached its pinnacle around 10th and 11th century CE. The rise and fall in the status of devadasis can be seen to be running parallel to the rise and fall of Hindu temples. Invaders from West Asia attained their first victory in India at the beginning of the second millennium CE. The destruction of temples by invaders started from the northwestern borders of the country and spread through the whole of the country. Thereafter the status of the temples fell very quickly in North India and slowly in South India. As the temples became poorer and lost their patron kings, and in some cases were destroyed, the devadasis were forced into a life of poverty, misery, and, in some cases, prostitution.

====Devadasis in South India and the Chola empire====

The Chola empire encourage the Devadasi system in its pure unadulterated form. This meant that men and women were dedicated to temple service. They developed the system of music and dance played during temple festivals.

The rise of Chola empire in the 6th century AD coincided with the decline of Buddhism and Jainism in South India. According to certain researchers, former Buddhist nuns were forced to perform temple service as atonement for their previous heretic views. <ref>[http://ambedkar.org/buddhism/Devadasis_Were_Degraded_Buddhist_Nuns.htm Devadasis Were Degraded Buddhist Nuns<!-- Bot generated title -->]</ref> Similarly queens and princesses of defeated kings were forced to join the temple service to erase their identity.

Inscriptions reveal that the 400 dancers, their gurus and orchestras, were maintained by the Brihadeesvarar temple, Thanjavur, with munificent grants, including the daily disbursement of oil, turmeric, betel leaves and nuts! <ref>http://www.hinduonnet.com/folio/fo9812/98120060.htm</ref>

Nattuvanars were the male accompanists of the Devadasi during her performance. They conduct the music  orchestra while the devadasi performed her service. Inscriptions reveal that nattuvanars were used to teach the Chola princess Kuntavai a thousand years ago. <ref>http://www.hinduonnet.com/folio/fo9812/98120060.htm</ref>

As the chola empire expanded in wealth and size, they built more temples throughout their country. Soon other emperors started imitating the Chola empire and developed the system.

==== Mahari Devadasi of Orissa ====

Unlike other parts of India, the Devadasis of the Jagannath temple complex of Orissa have never practised prostitution, and have been expected to remain celibate from the time they became Devadasis.  Devadasi is a name given to a group of women who danced in the temple premises. The word Devadasi or Mahari means "those great women who can control natural human impulses, their five senses and can submit themselves completely to God (Vachaspati)." Mahari means Mohan Nari that is, the woman belonging to God. Sri Chaitanayadev had defined Devadasis as 'Sebaets' who served God through dance and music. Pankaj Charan Das, the oldest Guru of Odissi classical dance, who comes from a Mahari family, explains Mahari as Maha Ripu -Ari (one who conquers the five main ripus - enemies ). <ref name="MHO">[http://www.ukhap.nic.in/homepages/Appan/maharis.html Mahari of Orissa]</ref>

The beginning the decline of the Mahari tradition started with the Muslim invasion of Orissa in 14th century. They were exploited and for the first time the Purdah system appeared, ostensibly to guard the women-folk. The gradual degeneration of the Devadasi tradition, which had started since the attack of Sultan Shah in 1360 A.D. continued. This was because the social, cultural & political scene was changing rapidly and women, in general, were losing their independence and power.

The Orissa Gazette of 1956 lists 9 Devadasis and 11 temple musicians. By 1980, only 4 Devadasis were left – Harapriya, Kokilprabha, Paroshmoni and Shashimoni. Now only Shashimoni and Paroshmoni are alive. The daily ritualistic dance had stopped long ago. Now this twosome serve in a few of the yearly temple rituals like Nabakalebar, Nanda Utsav and Duar Paka during Bahura jatra.<ref name="MHO>">[http://www.ukhap.nic.in/homepages/Appan/maharis.html Mahari System of Orissa]</ref>

The Orissa Gazette of 1956 mentions some occasions where the Devadasis danced. They had two daily rituals. The bahar gaunis would dance at the Sakhala Dhupa. Lord Jagannath, after breakfast, would give Darshan to the bhaktas, the devotees. In the main hall, a Devadasi accompanied by musicians and the Rajguru, the court guru, would dance, standing near the Garuda sthambha. This dance could be watched by the audience. They would perform only pure dance here. The bhitar gauni would sing at the Badashringhar, the main ceremony for ornamenting and dressing the God. Lord Jagannath, at bedtime, would be first served by male Sebaets- they would fan Him and decorate Him with flowers. After they would leave, a bhitar gauni would then enter the room, stand near the door (Jaya Bijay) and sing Geetagovinda songs, and perhaps perform a ritualistic dance. After a while, she would come out and announce that the Lord has gone to sleep and then the guard would close the main gate.

====Yellamma cult of Karnataka in South India====

In the state of Karnataka in the region of South India the devadasi system was followed for over 10 centuries. The chief among them was the Yellamma cult <ref name="YM">[http://www.kamat.com/kalranga/people/yellamma/yellamma.htm Yellamma Cult]</ref>. The stories seem to indicate that in the state of Karnataka devadasis originated from Brahmin women who were thrown out of their homes by their husbands. 

There are many stories about the origin of the Yellamma cult. The most prevalent one says that Renuka was the daughter of a Brahmin, married to sage Jamadagni and was the mother of five sons. She used to bring water from the river Malaprabha for the sage's worship and rituals. One day while she was at the river, she saw a group of youths engaged themselves in water sports and forgot to return home in time which made Jamadagni to suspect her chastity. He ordered his sons one by one to punish their mother but four of them refused on one pretext or the other. The sage cursed them to become eunuchs and got her beheaded by his fifth son, Parashuram. To everybody's astonishment, Renuka's head multiplied by tens and hundreds and moved to different regions. This miracle made her four eunuch sons and others to become her followers, and worship her head. <ref name="YMSlaves">[http://cpamedia.com/culture/slave_girls_yellama/ Yellamma Slaves]</ref>. 

The followers of Yellamma, who are mostly  poor, and  illiterate,  take a vow to dedicate themselves, their spouses, or their children in the service of Goddess Yellamma when they are unable to face the hardships of life. The typical situations include life-threatening diseases, infertility, and dire financial troubles. These are the people who are primarily responsible for propagating Goddess Yellamma's virtues and achievements and glorify the Goddess. An elaborate ceremony is held in order to initiate the Jogathis (female) and Jogappa (male) volunteers in the service of  Goddess Yellamma. New followers have to bathe in three holy ponds and proceed to the head priest accompanied by community elders and other members of the family. The priests give them a long sermon on what they have to do please Yellamma. They have to identify themselves with the very poor and  unfortunate ones and serve the society. At least twice a year they have to visit the Yellamma shrine on full moon days to express and confirm their obedience.  During this semi-annual ritual, they have to observe preferably total nudity. If not, they have to cover their bodies with Neem foliage or scanty clothes. Such rituals, especially in the last decade,  have become heavily publicized events due  to the oversexed youngsters and tourists who gather around such pilgrimage centers to have glimpses of nude and semi-nude human bodies. <ref name="YMDH">[http://www.deccanherald.com/deccanherald/mar62007/spectrum12476200736.asp Deccan Herald article about Yellamma Cult]</ref>.

===Colonial era===
Toward the end of the 19th century, there was a spurt of social movements in India. Nationalism and search for national identity led to social movements relating to devadasis. These movements can be classified into two categories: Reformists/Abolitionists and Revivalists.

====Reformists and abolitionists====
Reformists and Abolitionists, under the pressure of the European Christian priests and missionaries, conceived of the devadasi practice as a social evil and considered every Devadasi to be a prostitute. The first anti-missionaries, doctors, journalists and social workers. They urged the abolition of all ceremonies and procedures by which young girls dedicated themselves as Devadasis of Hindu shrines. They organized seminars and conferences to create a public opinion against the Devadasi system. In the later part of 1892 an appeal was made to the Viceroy and Governor General of India and to the Governor of Madras. This appeal also defines the position of the anti-nautch movement" (Jogan Shankar, 1990).

For the reform lobbyists&mdash; Christian missionaries, doctors, journalists, administrators and social workers&mdash; strongly influenced by Christian morality and religion, it was precisely these features of the devadasi institution which were reprehensible in the utmost. The portrayal of the devadasi system as "prostitution" sought to advertise the grotesqueness of the subject population for political ends, while the British colonial authorities officially maintained most brothels in India. For those who supported imperialism on the grounds of its "civilizing" function, programs of reform were not without their ideological rewards.

Some journals and newspapers like ''The Indian Social Reformer'' and ''Lahore Purity Servant'' supported the Reformist or Abolitionist movement. The movement initially concentrated on building public opinion and enlisting members to refuse to attend nautch parties as well as to refuse to invite devadasis to festivities at their homes. Around 1899, the anti-nautch and puritan movement turned its attention to stopping dedications. The anti-nautch movement paved the way for anti-dedication movement.

The social reform movements, spearheaded by Ram Mohan Roy, Periyar, Ishwar Chandra Vidyasagar, Govind Ranade, Dhondo Keshav Karve, and other prominent social thinkers, questioned the practice of devadasi system and pleaded for its abolition.

====Revivalists====
The revival movement consciously stepped outside the requirements of state electoral politics and western scientific traditions. The movement received strong support from the Theosophical Society of India, whose anti-official stance and strong interest in Indian home rule bound them with the revival of dance and music. 