Devadasi - Servant of God

In Hinduism, the devadasi tradition (देवदासी / ದೇವದಾಸಿ; "servant of god") is a religious tradition in which girls are "married" and dedicated to a deity (deva or devi) or to a temple and includes performance aspects such as those that take place in the temple as well as in the courtly and mujuvani [telegu] or home context. Originally, in addition to this and taking care of the temple and performing rituals, these women learned and practiced Sadir, Odissi and other classical Indian artistic traditions and enjoyed a high social status.

During British rule, kings who were the patrons of temples and temple arts became powerless. As a result, 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.

Recently the devadasi system has started to disappear, having been outlawed in all of India in 1988. However, devadasis still exist in India today, as shown in a 2004 report by the National Human Rights Commission of the Government of India. According to this report, "after initiation as devadasis, women migrate either to nearby towns or other far-off cities to practice prostitution" (p200). A study from 1990 recorded that 45.9% of devadasis in one particular district were prostitutes, while most of the others relied on manual labour and agriculture for their income. The practice of dedicating devadasis was declared illegal by the government of the Indian state Karnataka in 1982 and by the government of Andhra Pradesh in 1988. However as of 2006 the practice was still prevalent in around 10 districts of northern Karnataka and 14 districts in Andhra Pradesh.

Devadasis are also known by various other local terms, such as jogini. Furthermore, the devadasi practice of religious prostitution is known as basivi in Karnataka and matangi in Maharastra. It is also known as venkatasani, nailis, muralis and theradiyan. Devadasi 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 French: bayadère, ascending to Portuguese: Balliadera, literally dancer) was occasionally used.

The Chola empire encouraged the devadasi system. Men and women were dedicated to temple service. They developed the system of music and dance employed during temple festivals.
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.

Traditionally the young devadasi underwent a ceremony of dedication to the deity of the local temple which resembled in its ritual structure the upper caste Tamil marriage ceremony. Following this ceremony, she was set apart from her non-dedicated sisters in that she was not permitted to marry and her celibate or unmarried status was legal in customary terms. Significantly, however she was not prevented from leading a normal life involving sex with individuals of her choice and childbearing. The very rituals which marked and confirmed her incorporation into temple service also committed her to the rigorous emotional and physical training in the classical dance, her hereditary profession. In addition, they served to advertise in a perfectly open and public manner her availability for sexual liaisons with a proper patron and protector. Very often in fact, the costs of temple dedication were met by a man who wished thus to anticipate a particular devadasi's favours after she had attained puberty. It was crucially a women's 'dedicated' status which made it a symbol of social prestige and privilege to maintain her. The devadasi's sexual partner was always chosen by 'arrangement' with her mother and grandmother acting as prime movers in the veto system. Alliance with a Muslim, a Christian, or a lower caste was forbidden while a Brahmin or member of the royal elite was preferred for the good breeding and/or wealth he would bring into the family. The non-domestic nature of the contract was an understood part of the agreement with the devadasi owing the man neither any householding services nor her offspring. The children in turn could not hope to make any legal claim on the ancestral property of their father whom they met largely in their mother's home when he came to visit.

Nattuvanars were the male accompanists of the devadasi during her performance. They conducted 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.
Reformists and Abolitionists conceived of the devadasi practice as a social evil and considered many Devadasi to be prostitutes. The first anti-Nautch and anti-dedication movement was launched in 1882. "Their main aim was to do away with this system. Reform lobbyists were drawn mainly from 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".

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.

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Sati - The Burning Bride

Sati is described as a Hindu custom in India in which the widow was burnt to ashes on her dead husband's pyre. Basically the custom of Sati was believed to be a voluntary Hindu act in which the woman voluntary decides to end her life with her husband after his death. But there were many incidences in which the women were forced to commit Sati, sometimes even dragged against her wish to the lighted pyre.

Though Sati is considered a Hindu custom, the women, known as Sati in Hindu religious literature, did not commit suicide on their dead husband's pyre. The first woman known as Sati was the consort of Lord Shiva. She burnt herself in fire as protest against her father who did not give her consort Shiva the respect she thought he deserved, while burning herself she prayed to reborn again as the new consort of Shiva, which she became and her name in the new incarnation was Parvati.

Other famous woman in Hindu literature titled Sati was Savitri. When Savitri's husband Satyavan died, the Lord of death, Yama arrived to take his soul. Savitri begged Yama to restore Satyavan and take her life instead, which he could not do. So Savitri followed Lord Yama a long way. After a long way in which Yama noticed that Savitri was losing strength but was still following him and her dead husband, Yama offered Savitri a boon, anything other than her husband's life. Savitri asked to have children from Satyavan. In order to give Savitri her boon, Lord Yama had no choice but to restore Satyavan to life and so Savitri gained her husband back.

These two women along with other women in Hindu mythology who were exceptionally devoted to their husbands symbolized the truthful Indian wife who would do everything for their husband and they were named Sati. The meaning of the word sati is righteous. But as written earlier the women named Sati, in Hindu religious literature, did not commit suicide on their dead husband's pyre. Therefore the custom of burning the widow on her dead husband's pyre probably did not evolve from religious background but from social background.

There are different theories about the origins of Sati. One theory says that Sati was introduced to prevent wives from poisoning their wealthy husbands and marry their real lovers. Other theory says that Sati began with a jealous queen who heard that dead kings were welcomed in heaven by hundreds of beautiful women, called Apsaras. And therefore when her husband died, she demanded to be burnt on her dead husband's pyre and so to arrive with him to heaven and this way to prevent the Apsaras from consorting with her husband. There are also other theories about the origins of Sati.

Even though Sati is considered an Indian custom or a Hindu custom it was not practiced all over India by all Hindus but only among certain communities of India. On the other hand, sacrificing the widow in her dead husband's funeral or pyre was not unique only to India. In many ancient communities it was an acceptable feature. This custom was prevalent among Egyptians, Greek, Goths, Scythians and others. Among these communities it was a custom to bury the dead king with his mistresses or wives, servants and other things so that they could continue to serve him in the next world.

Another theory claims that Sati was probably brought to India by the Scythians invaders of India. When these Scythians arrived in India, they adopted the Indian system of funeral, which was cremating the dead. And so instead of burying their kings and his servers they started cremating their dead with his surviving lovers. The Scythians were warrior tribes and they were given a status of warrior castes in Hindu religious hierarchy. Many of the Rajput clans are believed to originate from the Scythians. Later on other castes who claimed warrior status or higher also adopted this custom.

This custom was more dominant among the warrior communities in north India, especially in Rajasthan and also among the higher castes in Bengal in east India. Among the Rajputs of Rajasthan, who gave lot of importance to valor and self sacrifice, wives and concubines of the nobles even committed suicide, when they came to know that their beloved died in battlefield. In other parts of India it was comparatively low. And among the majority of Indian communities it did not exist at all.

A few rulers of India tried to ban this custom. The Mughals tried to ban it. The British, due to the efforts of Hindu reformers like Raja Ram Mohan Roy outlawed this custom in 1829.

There aren't exact figures about the number of Sati incidences. In general, before this custom was outlawed in 1829, there were a few hundred officially recorded incidences each year. Even after the custom was outlawed, this custom did not vanish completely. It took few decades before this custom almost vanished. But still there are rare incidences in which the widow demands to voluntary commit Sati. In 1987 an eighteen years old widow committed Sati in a village of Rajasthan with the blessing of her family members. In this incidence the villagers took part in the ceremony, praising and supporting the widow for her act. In October 1999 a woman hysterically jumped on her husband's pyre surprising everyone. But this incidence was declared suicide and not Sati, because this woman was not compelled, forced or praised to commit this act.

In different communities of India, Sati was performed for different reasons and different manners. In communities where the man was married to one wife, the wife put an end to her life on the pyre. But even in these communities not all widows committed Sati. Those women who committed Sati were highly honored and their families were given lot of respect. It was believed that the woman who committed Sati blessed her family for seven generations after her. Temples or other religious shrines were built to honor the Sati.

In communities were the ruler was married to more than one wife; in some cases only one wife was allowed to commit Sati. This wife was normally the preferred wife of the husband. This was some kind of honor for the chosen wife and some kind of disgrace for the other wives. In other communities some or all of the wives and mistresses were immolated with the husband. And in some cases even male servants were immolated with the kings. This kind of Sati in which the wives and servants were treated as the ruler's property intensifies the theory that Sati was introduced to India by the Scythian invaders of India.

In some very rare incidences mothers committed Sati on their son's pyre and in even more rare cases husbands committed Sati on their wives pyres.

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