In Vedic times, the Aryans believed that at the time of marriage, every Hindu bride used to marry before the five Gods, including Indra. Kunti also devoted himself to five Gods, Daimaiti did the same. It is also mentioned in the Puranas that the physical relation of the deities with human females is particularly untravable. Devdasi is also found in Buddhist literature; In the fifth century BC, the word Buddghosh used this word. He has mentioned in his composition that in whose body is the abode of Gods, Buddha does not ask questions like this from Devadasi. According to Cunningham's survey report, two caves named Sitabangra and Jogemara in Ramgarh (Chhattisgarh) have a second century BC in which an article is engraved in Pali language, which says that the goddess of Devdasi, a goddess named Sutanuka was in love with Devdin. The word 'devadasi' was first used in Kautilya in its economics. According to some historians, the devadasi system was probably started in the sixth century AD. Most of the myths were composed also at this time, Matsya Purana, Varadha Purana and Vishnu Puran get mention of Devadasi. Devadasi tradition is mentioned in Kadidas's Meddut as a lifelong dancer in temples. According to him, there were dancers in Ujjain's Mahakaleshwar temple. Devdasi tradition was completely pure in South India during Cholavash. In this period, the men and women who were devoted in the temples contributed their valuable contribution in developing dance and music. During the period of development of Cholavans in the post-600 period, South India and Jain sect saw their decline. In modern times, Buddhist monks have also been found to be responsible for the services of the temple. This forced them to suffer as a penitent person, especially on the basis of the atonement of their preconceptions. Buddhists, from Chhattisgarh, Karle, Bhanja, Kuda, Mahad, From Borivli to Aurangabad, from Ellora to Nepal, there were Buddhistas; There the moral level remained disputed. Consumption of these Buddhist monasteries, Proof of being done as a center of enjoyment and amusement has been found. Ramgarh and Bandhavgarh in Chhattisgarh are seen as a link to the Buddhist Vihar series. According to the Raipur Gazetteer, the specialty of the Buddhist monastery located in Tuturia was that the priests and women were appointed from ancient times. There were 400 Devdasis in the Raj Rajeshwar temple of Tanjore during the reign of Chola King Rajaraj I. Bhatt Bhavdev, the minister of King Harvarman of East Bengal, had provided 100 dancers to serve at the temple of Anant Vasudev. In the reign of Vijayasen, there was a similar number of dancers in Shiv Mandir of Devapada in Rajshahi district. In the reign of Chandel Madan Verma of Nilkantheshwar Temple in Kalinjar, Padmavati was the chief devadasi of the dancer temple. Some naria marks in the eyes of the Khajuraho temples built by the Chandelwanshi rulers are quite actionable. Sun of Konark The idols engraved in the Temple, Bhavneshwar's Lingaraj Temple and Raja Rani Mandir engraved in the Kirtan of Vatsyaayan are replicated. This kind of sexual engagement with men of men is marked on stones for years; Men's ethics and their natural behavior towards women and the tendency of sex is only shown. At the time when Sultan Mahmud Ghaznavi was breaking Somnath temple in the 11th century, there were 350 dancers in the service of the temple. According to Chou-Ju-Kua, there were four hundred temples in Gujarat during which there were twenty thousand dancers. Acharya Chaturasen Shastri has inaugurated this fact in his novel Somnath that Chalukya king had dedicated his daughter to Somnath temple as devadasi. The German scholar Bekophen had composed the classic film Mitterrect in 1861 AD. It was first mentioned in this that the practice of free sex of the man and woman was prevalent before the start of marriage practice. This idea was written by McLaren, Morgan, Lubbock Vestian, They were attracted to men even before marriage. Pandu tells Kunti, somewhere else, that in ancient times women were free and open and they could have sexual relations with any man. The prostitutes are depicted in the Mahabharata as a well-established institution. It is said that Ghondrashtr's wife Gandhari was pregnant when a prostitute had served her as his wife. At one place in the Rig Veda, it is described that Jazzvelan Marut had become attached to a young prostitute. In the Valmiki Ramayana, there is a description of the stay of the prostitutes near Rishishhring. According to Rajatarangini, luxury was not restricted and any woman could sell herself at fixed rates. In Skand Puran, prostitutes were considered as fifth caste in addition to four recognized castes.
Due to the intensity of caste discrimination in cities in Buddhist times, a group of neglected women stood up due to scandal in the tribal families and those women adopted prostitution for their livelihood. In ancient Buddhist literature, the prostitutes living in cities are described. Amrapali gave the famous Vaishali. He used to take 50 kharpas for one night from his clients. Buddha himself had donated it in his own opinion and he donated his Amravrita to monk. But Brahminical lawmakers have condemned prostitution. Boudhyan and Apestamb have forbidden the Brahmins to accept the food of the grinders, prostitutes or degenerate women. Mathematics has been mentioned in economics, which was appointed for the care of an officer called 'Ganakshika'. In this category women actresses, Dancer and singer Adi were involved. There is such a provision in economics that a woman who becomes independent, but in the male's control, has to remain a slave of the king. Kautilya believes that despite such recognition, it is difficult to get rid of the bondage of women. In the Maurya period, the maths were on a wider scale, From the eighth year of age, Ganika had to dance before the king. To get freedom from the work of Nattarki, the counters were compelled to pay the fine of 24 thousand rupees. In this period prostitution had transformed into a profession. The women who freely prostitute were called 'Rupaji'. The head of the group of prostitutes was known as 'hostage'. A government official called 'Men' was appointed to control these maths and prostitutes. These prostitutes had to pay some additional fees for the state treasury. The merchandise traders used to appoint women named 'Pehalurupadasi' for the service of visitors in their pansars. In addition, a group of male and female artists were employed in the Mauryan period, which was named as Rangobogi and Rangopajivani, this group entertained people through dance songs. Prostitutes Evidence of survival is found. The training given to the mathematicians in Kamsutra has been given. The monk shows that during the festivities, a large number of prostitutes came out on the streets. In Shudrak's play 'Merkatikam', a poor Brahmin named Charudutt has been described as the love affair of a prostitute named Basantaseena. Kalidas, while describing the secret security system, wrote that in the garden, the prostitute's clothes could not move the wind too, then it was the joke that she could touch it.
The devadasi tradition prevailing in the Middle Ages was the extension of Paramper since ancient times. The Italian tourist Marcopolo has written that parents sometimes used to send their unmarried daughters to the temples of the gods in which they had immense reverence for dancing and singing in the festivals and ceremonies, till they were married Did not happen. The women of Malawar worshiped the statue of Shiva and offered them to their daughter. According to the angel, when Allauddin Bahman Shah captured Karnataka, he caught four hundred devadasis. During the Rath Yatra in Vijayanagar, the duty of the Nattikis was that they sing dance, devotional songs in the pilgrimage and delight the deities. In Rajatarangini, there is a description of the presence of Devdasis in the temples of Kashmir.
Two Arab pilgrims who traveled to India in 1351 AD had recognized the prostitutes of this country as devadasi. He believed that after fulfilling the wishes of a woman of childhood, if she had received a beautiful daughter, she would have taken her near a statue known as Bond and dedicated it there. This girl used to reside in a public place when she is a roses. From there, waiting for passers-by to go By determining the price, the body of self dedicated. He handed over the whole amount collected in this manner to the idol priest. In the meantime, Muslim followers also started the practice of giving daughters to their worship places. This practice was called 'untouchables' in Lucknow. They built a mohalla for themselves, the evidence still remains in the name of the untouched street in Lucknow.
To fulfill his veneration, the practice of worshiping nude in front of the idols is going on since ancient times. This practice has been going on since the 8th century in the Renukomban temple of Chandruti village in Shimoga district of Karnataka. It was a belief in the devotees that by doing this worship all the problems of life are dispelled and the grace of Goddess is received very quickly. The religious legislation has also been that once a person starts nude worship then he must maintain this tradition in his family generation-to-generation. By rebuffing this practice, the house will be confronted by the crisis, there will be deadly diseases, the cattle will fall and the person will be deaf and deaf.
Devadasi tradition in Orissa is found in Jagannath temple, Konark temple and Lingaraj temple. Devdasis of the Jagannath temple community never show their affiliation in sex - business. Even after becoming a devadasi, she was a virgin. In Orissa Devadasi was called 'Mahari' meaning 'Mohan Nari'. Which was offered to the gods. Describing Maharari, the choreographer Pankaj Charan Das says that such a woman who has conquered the five enemies. After the intrusion of Muslims in Orissa in the 14th century, the Mahari tradition was destroyed. After the invasion of Sultan after 1360 AD, devadasi system was eradicated, because social, Cultural and political environment changed rapidly and women's independence and power loss decreased. The description of the 17th century French tourist vanirar shows that these women were sexually exploited by priests in the name of Lord Jagannath.
In the medieval period, the number of prostitutes or counties increased considerably. Nattarki, prostitute, gana, or Patur were all included in this group. In the Oriya society described by Saraladas, the term 'pramada' is used for prostitution. To earn their living, prostitutes offered their bodies to any man, regardless of his age and caste. Brahmin widows had sexual relations with the Shudras; Such widows became excommunicated from society and became prostitutes. Prostitutes were considered an evil in society. They were compared to the girls of the Chandal race. Describing the lustful behavior among the Bengali people, Thaynout says, "Women are miserable and sensual, and young people, especially beautiful and lively strangers, trap their trap and make money."
Prithviraj Raso is the story of a prostitute named Chitrakha while Vidyapati has described the beautiful prostitutes of Jaunpur in Kirtilata. They write that those prostitutes had only attachment to money, their mockery was unnatural and their beauty was artificial and the vermillion of their forehead seemed unclean. Ibnbattuta has described the market of magazines 'TarvadSukh' in Daulatabad, with great interest. Nicholo Conti about the prostitutes of Calicut tells that they can be found everywhere. It lives in special houses in all parts of the city. It attracts men with aromatic flavor, ointment, greed and temptation in their body, beauty and puberty.
Prostitution was largely prevalent in the Delhi Sultanate. Alauddin Khilji, feeling much discomfort in the number of growing prostitutes in Delhi, because some prostitutes were married and there was some reduction in their number. Amir Khusro described Alauddin Khilji's prostitution and reprimanded the prostitutes on their former deeds in a book named Khajyan ul-Futuh. Mughal rulers Jahangir and Shahjahan were great losers to live with the natives, and they encouraged prostitutes. The composition of 16th century has been mentioned in three quotes of prostitutes in Hitangarini. Gana, Vilacinee and Rupajiva According to Badaiuni, the number of prostitutes in the capital city, Delhi had increased so much that it was impossible to count them. In order to curb prostitution in Lahore city, Akbar fixed a special area in the city for him and named him 'Shatanpuri' and forced all the bad women of the city to live there. Aurangzeb, because of his purest attitude, ordered the prostitutes to either marry or leave the country. But according to Manuuch, the order of the emperor proved to be a dead letter, prostitution was at its peak this time, because Owington writes to Surat that there were many prostitutes and nurtures in 1689 AD.
In the Vijayanagar empire, there was a significant place in the social life of the counters. With reference to four letters in contemporary literature, the relation of these mathematies is mentioned. These groups were divided into two classes, one that was associated with the temples i.e. devadasi and the other who used to live independently. Whether the caste or the community belonged to any caste or community, their caste was one. The women of this class were adequately educated. Most of the fishes were rich and privileged. Poor parents handed their young daughters either to the mathematicians or to give them the bench. The special thing is that these calculations were not seen in the society. All the folks at the public festivals necessarily participated. Both Raja and Samantha were reluctant to contact the mathematicians.
Two Arab pilgrims who traveled to India in 1351 AD had recognized the prostitutes of this country as devadasi. He believed that after fulfilling the wishes of a woman of childhood, if she had received a beautiful daughter, she would have taken her near a statue known as Bond and dedicated it there. This girl used to reside in a public place when she is a roses. From there, waiting for passers-by to go By determining the price, the body of self dedicated. He handed over the whole amount collected in this manner to the idol priest. In the meantime, Muslim followers also started the practice of giving daughters to their worship places. This practice was called 'untouchables' in Lucknow. They built a mohalla for themselves, the evidence still remains in the name of the untouched street in Lucknow.
To fulfill his veneration, the practice of worshiping nude in front of the idols is going on since ancient times. This practice has been going on since the 8th century in the Renukomban temple of Chandruti village in Shimoga district of Karnataka. It was a belief in the devotees that by doing this worship all the problems of life are dispelled and the grace of Goddess is received very quickly. The religious legislation has also been that once a person starts nude worship then he must maintain this tradition in his family generation-to-generation. By rebuffing this practice, the house will be confronted by the crisis, there will be deadly diseases, the cattle will fall and the person will be deaf and deaf.
Devadasi tradition in Orissa is found in Jagannath temple, Konark temple and Lingaraj temple. Devdasis of the Jagannath temple community never show their affiliation in sex - business. Even after becoming a devadasi, she was a virgin. In Orissa Devadasi was called 'Mahari' meaning 'Mohan Nari'. Which was offered to the gods. Describing Maharari, the choreographer Pankaj Charan Das says that such a woman who has conquered the five enemies. After the intrusion of Muslims in Orissa in the 14th century, the Mahari tradition was destroyed. After the invasion of Sultan after 1360 AD, devadasi system was eradicated, because social, Cultural and political environment changed rapidly and women's independence and power loss decreased. The description of the 17th century French tourist vanirar shows that these women were sexually exploited by priests in the name of Lord Jagannath.
In the medieval period, the number of prostitutes or counties increased considerably. Nattarki, prostitute, gana, or Patur were all included in this group. In the Oriya society described by Saraladas, the term 'pramada' is used for prostitution. To earn their living, prostitutes offered their bodies to any man, regardless of his age and caste. Brahmin widows had sexual relations with the Shudras; Such widows became excommunicated from society and became prostitutes. Prostitutes were considered an evil in society. They were compared to the girls of the Chandal race. Describing the lustful behavior among the Bengali people, Thaynout says, "Women are miserable and sensual, and young people, especially beautiful and lively strangers, trap their trap and make money."
Prithviraj Raso is the story of a prostitute named Chitrakha while Vidyapati has described the beautiful prostitutes of Jaunpur in Kirtilata. They write that those prostitutes had only attachment to money, their mockery was unnatural and their beauty was artificial and the vermillion of their forehead seemed unclean. Ibnbattuta has described the market of magazines 'TarvadSukh' in Daulatabad, with great interest. Nicholo Conti about the prostitutes of Calicut tells that they can be found everywhere. It lives in special houses in all parts of the city. It attracts men with aromatic flavor, ointment, greed and temptation in their body, beauty and puberty.
Prostitution was largely prevalent in the Delhi Sultanate. Alauddin Khilji, feeling much discomfort in the number of growing prostitutes in Delhi, because some prostitutes were married and there was some reduction in their number. Amir Khusro described Alauddin Khilji's prostitution and reprimanded the prostitutes on their former deeds in a book named Khajyan ul-Futuh. Mughal rulers Jahangir and Shahjahan were great losers to live with the natives, and they encouraged prostitutes. The composition of 16th century has been mentioned in three quotes of prostitutes in Hitangarini. Gana, Vilacinee and Rupajiva According to Badaiuni, the number of prostitutes in the capital city, Delhi had increased so much that it was impossible to count them. In order to curb prostitution in Lahore city, Akbar fixed a special area in the city for him and named him 'Shatanpuri' and forced all the bad women of the city to live there. Aurangzeb, because of his purest attitude, ordered the prostitutes to either marry or leave the country. But according to Manuuch, the order of the emperor proved to be a dead letter, prostitution was at its peak this time, because Owington writes to Surat that there were many prostitutes and nurtures in 1689 AD.
In the Vijayanagar empire, there was a significant place in the social life of the counters. With reference to four letters in contemporary literature, the relation of these mathematies is mentioned. These groups were divided into two classes, one that was associated with the temples i.e. devadasi and the other who used to live independently. Whether the caste or the community belonged to any caste or community, their caste was one. The women of this class were adequately educated. Most of the fishes were rich and privileged. Poor parents handed their young daughters either to the mathematicians or to give them the bench. The special thing is that these calculations were not seen in the society. All the folks at the public festivals necessarily participated. Both Raja and Samantha were reluctant to contact the mathematicians.
Goddess, Goddess of the Gods, is the duty of life in the temples - lifelong service of the deities - of the deities. This tradition is rooted in religion and superstition. There is an unbreakable relationship between temple and devadasi, so in ancient times, women used to live in goddesses of gods and goddesses. Each devadasi had to dance in the temple - singing. In the temples, sleeping with special guests coming from outside had to be done. In lieu of it, he would get grain or money. Devdasis were appointed in the temples on monthly or annual salary. In the 19th century, devadasi traditions were prevalent throughout India, especially in South India as a major social evil. Even Devadasi and Vaishya became synonyms. Abbe J. A. Dubey, who had traveled for nearly 30 years between 1792 and 1823 AD,
Tradition of devadasi tradition was considered abnormal as it encouraged physical relations outside the marriage tradition. In a survey conducted in 1890, 45.9 percent of Devdasis got engaged in sexual business and the rest of the year was dependent on wage and agricultural labor. Devadasi was an inhumane cruel custom that was prevalent in the number of thousands of females, young women and children of Dalit families. Anusar devadasis of Russian scholar E. S. Urlova, known as the sophisticated name of the dancer, was brought to the temple by the people of certain untouchables and they were considered to be the property of the temple priest. The descendants of Devadasi were called by the name of God's children. Devadasi tradition was not limited only to Karnataka or Maharashtra, but Orissa was also occupied in states like Andhra Pradesh, Madhya Pradesh, Rajasthan, Madras and Goa.
There were several important reasons for the devadasi system to remain in the nineteenth century. Historians believe that in the very ancient times, social structure was based on the feminine or maternal family system. Upon observing the history of the entire society, it is found that the male got the highest status and devadasi misfortune became part of the lower and lower culture. Devadasi, the slave of the Gods, but in practice she is only a slave of men. This was the first attack of the patriarchal society on the Motherland society which disrupted the maternal social structure. Another important reason was to avoid the Goddess Kope. Traditionally, the practice of death in the society or death of a son, or the dedication of a daughter or youngest daughter to the deities is traditionally seen in society. If the devadasi tradition is not kept, then the fierce anger of the Goddess will come,
Political economics of Indian society remained hidden in the background of the 19th century and even after the devdasi tradition remained. Once it was officially dedicated to the Gods, they got some rights. In the temple, officially women living in the form of devadasi had the facility of free accommodation. Along with this, land leases were also available for livelihood. Devadasi's very important role in the feudal social system has been under cultural life. Devdasis had to sing dance in the temples. The purpose of this dance tradition is to satisfy the Goddess-Gods, even then the original purpose king- the kingdoms, Becoming prominent to entertain rich and noblemen. In keeping with this thought, in order to entertain these rich people, Raja-Maharajs provided slaves to the temple for the sake of shelter in the temples and a part of the temple's income was available to the devadasis as remuneration.
Devdasis received the highly respected position in Indian society. After the priests in the temples, the second place was of Devdasis. Nevertheless, the Devdasis were not allowed to enter the sanctuary of the deities. On the contrary, the entry of the masses was up to the sanctum sanctorum, and the issue of profanity was dominated by a sexual approach. Although the daughters of all castes were offered to the Goddess, the discrimination of the backward and the other was occupied by devadasis. Because of this discrimination, the upper class Devdasis, There was no relation with the lower classical devadasis. In the Dalit society, there was a tradition of wearing glow under Devadasi tradition. This practice was a ritual for accepting a widow or prostitute woman as a wife. Under the sculpture of Virgo Devadasi, it was allowed to be given for physical consumption. This permission was given to the Samants by the Dharmadhas of Gov. After this Devadasi became Bhogdasi. In Karnataka, nude juice was collected by Dalit devadasis, which was called 'Sidi Aatu', in which the Goddess was worshiped and worshiped in the primitive state.
When a woman becomes devadasi, tradition of giving a stain to the relation of the temple related to her lips was prevalent. Its imprint remained on the body of Devadasi till death. Devadasi should have a different identity in society, so if she had the desire to settle her in a marriage, she could not do so. In Andhra Pradesh, the Devadasi tradition was popular with name Yogini. In this, all the girls who were offered to Goddess Yelmma belonged to the Dalit society because her Goddess was also a Dalit. The rights of the consumption of these girls were obtained only by the landowners, the rich and the priests. Any jogan used to call upon his zodiac at any time and build a physical relationship with him. In this way, there was an orgy of sexual exploitation of the devadasis of the devas of religion.
Tradition of devadasi tradition was considered abnormal as it encouraged physical relations outside the marriage tradition. In a survey conducted in 1890, 45.9 percent of Devdasis got engaged in sexual business and the rest of the year was dependent on wage and agricultural labor. Devadasi was an inhumane cruel custom that was prevalent in the number of thousands of females, young women and children of Dalit families. Anusar devadasis of Russian scholar E. S. Urlova, known as the sophisticated name of the dancer, was brought to the temple by the people of certain untouchables and they were considered to be the property of the temple priest. The descendants of Devadasi were called by the name of God's children. Devadasi tradition was not limited only to Karnataka or Maharashtra, but Orissa was also occupied in states like Andhra Pradesh, Madhya Pradesh, Rajasthan, Madras and Goa.
There were several important reasons for the devadasi system to remain in the nineteenth century. Historians believe that in the very ancient times, social structure was based on the feminine or maternal family system. Upon observing the history of the entire society, it is found that the male got the highest status and devadasi misfortune became part of the lower and lower culture. Devadasi, the slave of the Gods, but in practice she is only a slave of men. This was the first attack of the patriarchal society on the Motherland society which disrupted the maternal social structure. Another important reason was to avoid the Goddess Kope. Traditionally, the practice of death in the society or death of a son, or the dedication of a daughter or youngest daughter to the deities is traditionally seen in society. If the devadasi tradition is not kept, then the fierce anger of the Goddess will come,
Political economics of Indian society remained hidden in the background of the 19th century and even after the devdasi tradition remained. Once it was officially dedicated to the Gods, they got some rights. In the temple, officially women living in the form of devadasi had the facility of free accommodation. Along with this, land leases were also available for livelihood. Devadasi's very important role in the feudal social system has been under cultural life. Devdasis had to sing dance in the temples. The purpose of this dance tradition is to satisfy the Goddess-Gods, even then the original purpose king- the kingdoms, Becoming prominent to entertain rich and noblemen. In keeping with this thought, in order to entertain these rich people, Raja-Maharajs provided slaves to the temple for the sake of shelter in the temples and a part of the temple's income was available to the devadasis as remuneration.
Devdasis received the highly respected position in Indian society. After the priests in the temples, the second place was of Devdasis. Nevertheless, the Devdasis were not allowed to enter the sanctuary of the deities. On the contrary, the entry of the masses was up to the sanctum sanctorum, and the issue of profanity was dominated by a sexual approach. Although the daughters of all castes were offered to the Goddess, the discrimination of the backward and the other was occupied by devadasis. Because of this discrimination, the upper class Devdasis, There was no relation with the lower classical devadasis. In the Dalit society, there was a tradition of wearing glow under Devadasi tradition. This practice was a ritual for accepting a widow or prostitute woman as a wife. Under the sculpture of Virgo Devadasi, it was allowed to be given for physical consumption. This permission was given to the Samants by the Dharmadhas of Gov. After this Devadasi became Bhogdasi. In Karnataka, nude juice was collected by Dalit devadasis, which was called 'Sidi Aatu', in which the Goddess was worshiped and worshiped in the primitive state.
When a woman becomes devadasi, tradition of giving a stain to the relation of the temple related to her lips was prevalent. Its imprint remained on the body of Devadasi till death. Devadasi should have a different identity in society, so if she had the desire to settle her in a marriage, she could not do so. In Andhra Pradesh, the Devadasi tradition was popular with name Yogini. In this, all the girls who were offered to Goddess Yelmma belonged to the Dalit society because her Goddess was also a Dalit. The rights of the consumption of these girls were obtained only by the landowners, the rich and the priests. Any jogan used to call upon his zodiac at any time and build a physical relationship with him. In this way, there was an orgy of sexual exploitation of the devadasis of the devas of religion.
No comments:
Post a Comment