Dr. Jai Maharaj
2016-08-13 17:18:38 UTC
PART 2:
Amrapalli of Puri
Amrapalli was a dancer/singer in Puri's Jagannath Temple and began in
her early teens. In her mid-twenties, the local king suddenly banished
her from the temple. She says it was because she refused his royal order
to bed with him (a king's right, exercised for centuries). Others said
it was because she lived for a period in Calcutta with her "patron,"
breaking the rule that devadasis never leave their temple's town.
Amrapalli broke another rule, one of the first to do so. When she saw
her tradition being trampled into ruin by the "anti-dance" reformers,
she trained her four adopted daughters in music and dance, but married
them to high caste husbands (including one brahmin), instead of
dedicating them as devadasis. The fourth she married to a devadasi's
son. He became an Orissi dancer and now teaches at a dance school.
Amrapalli came from the karana caste, hereditary temple scribes, and was
dedicated to the temple at age 9 by her mother. She was highly trained,
studied literature, wrote poetry, was considered very beautiful, danced
inspirationally and had an unusually sweet, devotional voice.
"[The 'reformers'] say I was just a concubine of [my patron]. But he was
also one of my gurus. Sometimes, he even worshiped me as a devotee,
giving me sandalpaste and flowers and doing puja to me. He was very
religious and built a shrine and a hospital."
As of 1982, Amrapalli was happy, living alone and associating closely
with a Vaishnavite monastery in Puri, worshiping and attending talks by
sadhus.
Source - http://www.hinduismtoday.com/1993/9/1993-9-12.html
Devadasis
Hinduism Today
December 1993
Outlawed as Harlots
Parts One and Two of our 4-part series introduced India's legendary
ritual temple artists, the Devadasis. Part Three-drawn extensively from
Kay Jordan's unusual study "From Sacred Servant to Profane Prostitute-
The Changing Legal Status of the Devadasis: 1857-1947"-examines the
complex saga of how, in a land where God is worshiped as a dancer, dance
became a sin.
As the East India Company's 17th century "looting spree" turned into
permanent business by the 1800's-"bleeding India, judiciously," as
British Prime Minister Salisbury coolly decreed-waves of Christian
preachers and teachers were dispatched to Anglicize the "savages."
Vicious in their ridicule of Hinduism, the missionaries won converts
amongst the Indian elite who were quick to adopt novel European ideas
and eager for social acceptance by those in power. Gradually the seeds
of cultural shame were sown and an Indian clone of British mentality
successfully bred. From then onwards, the most effective critics of
Hindu tradition were Indians themselves. By the late 1800's, a reform
movement was in full bloom comprised of "missionaries, doctors,
journalists and [Indian] social workers heavily influenced by Christian
morality and religion," notes social historian Amrit Srinivasan.
"Civilizing the Indians through enforcing a uniform adoption of the
Victorian ethic for women" became a central goal of the reformers. And
the Devadasi tradition-with its custom of allowing her an alliance with
a respectable "patron" in the community-stood out as the most ungodly,
un-Christian violation. "An insult to womanhood," reformers indignantly
fumed, and insisted on "the imported conjugal monogamous ideal for women
as the only code of conduct permissble for all Indian women," Srinivasan
further examines.
Devadasis in Court
The earliest court cases involving devadasis appear in the1860's-mostly
petty grievances with temple management over the devadasis' temple land
grants and their selection rights regarding new devadasis. A statement
by Bombay's Chief Justice Holloway in 1864 typifies Britain's cautious
legal policy of avoiding, whenever possible, any legislation on matters
of Hindu religion that might inflame the Hindu populace. He wrote:"This
[devadasi custom] is not at variance with Hindu law; our courts are
therefore bound to administer to them that law, uninfluenced by a
fastidiousness founded upon Western views of morality." Social activists
however insisted that girls dedicated to temples were inducted into
lives of prostitution and demanded the courts ban the practice. (The
Indian Penal Code, established in 1861, allowed for prostitution but
made "trafficking" illegal.) Pressured by an Indian elite who felt
embarrassed by a tradition that Westerners had convinced them "violated
international 'moral' standards," the Central Government in 1872
requested an official report from each of its provinces on the extent
and nature of its devadasi tradition as well as the Hindu public's
opinion relating thereto.
The Governor General of Madras responded: "It seems to be the most
general opinion that dancing girls are necessary adjuncts to the Hindu
ritual and that also their attendance on private families is customary
and necessary on many domestic occasions. That to legislate with the
intention of the gradual extinction of the dancing girl caste would be
viewed with extreme dislike by the great majority of Hindus." Bombay
agreed and penned: "There would be no advantage to interfere in long
established usages in this respect which are in a great measure founded
on the religious tenets of the people." Trichy's District Magistrate
replied: "These girls, by definite title or by prescription, occupy a
defined position and perform defined duties in Hindu temples and from
that point of view, their services must be considered lawful and
necessary and are also recognized by the Civil Courts as being so."
Sholapur Collector A.F. Maconochie expressed that the dancing girls
should be tolerated because if they were outlawed, they would be abused.
"Private [Hindu] people would be unwilling to receive them, and there
are no public institutions in India for their reception. The [Christian]
Missions, of course, would take them in, with the object of making
Christians of them. But as the mass of Indian public look on change of
religion, especially the adoption of Christianity, as a far worse sin
than prostitution, the change would stir up very bitter religious
opposition, and be interpreted as a practical propagation of
Christianity by the government." H.C. Mules, Karachi district
magistrate, answered: "However objectionable the lives of the girls may
be in our eyes, it does not appear they follow their calling under
pressure, and are not looked upon as outcasts or regarded so by their co
religionists."
Britain's Home Secretary responded to the reformers' argument that
dedicating girls without their consent was cruel: "In India, females of
disposed of one way or another, long before age 16; whether their
volition has or has not matured by that age is not very material since
they seldom are allowed to exercise it at any time."
After judicious review, the Central Government concluded that regardless
the extent of alleged sexual excesses it perhaps encompassed, the
devadasi tradition was nevertheless a bonafide Hindu custom and that
existent "trafficking" laws provided adequate protection by forbidding
girls under 16 to be given or kept for the proven express purpose of
prostitution. But, as reformist zeal mounted, some judges showed less
restraint. In 1880, Justice West of Bombay called the temple dancer
tradition of his precinct a "manifestly evil tendency, essentially
vicious" and denied devadasis protection under all civil law. Madras
High Judge Muttusami Ayyar objected: "Whatever may be the change in the
sentiments of Hindus in regard to the dancing women in Bombay and Poona,
I am unable to say that there is considerable change in this presidency
in the general mass of the Hindu community as contra-distinguished from
a comparatively small section that has come under the influence of
Western culture."
But continuing pressure and "criticism of the court's recognition of the
devadasis and their customs from England and from both Indian and
missionary social reform organizations demanded the British Indian
government take action," notes author Kay Jordan.
In 1912, legislation to "protect female minors"-aimed at banning the
devadasi system-was again introduced by a Parsi and a Hindu, Mr.
Mudholkar. Mudholkar presumed: "Neither Hinduism as now practiced, nor
Hinduism as it was inculcated by our rishis, recognized this [devadasi
system]. It was to them a most abhorrent thing." Moral indignation
voiced by the male sector of Hindu society was new. Associate Professor
of Asian Studies at Mt. Holyoke College Dr. Indira Viswanathan Peterson
explains this phenomenon: "In reaction to the British, Indians acted in
two contradictory ways: they became great reformers; but also suppressed
some of the more erotic and sexually liberated aspects of women's
culture, thus turning Indian society more rigid and conservative.
Devadasis, or temple dancers, were now considered obscene prostitutes,
whereas earlier they were not. This was because Indian men had to prove
to the British that they were moral, moral in a Christian, Victorian
sort of way."
All along, the central question of alleged prostitution, or a degree
thereof, within the devadasi tradition remained a blur. The Madras
Legislature wrote in 1924: "We have not definitely assumed that
employment as a devadasi is equivalent to employment for purposes of
prostitution." The Central Government generally concurred: "Even if it
is true in many instances that temple dedication is synonymous, in
practice, with prostitution, we should hesitate to make a legal
declaration to that effect, so long as this was not admitted by Hindus
generally." It then advised Bombay and Madras to strengthen prostitution
trafficking laws and to encourage their ladies' vigilante associations
as such rather than outlaw devadasis.
Then in 1929, a brahmin woman and member of the legislature, Dr.
Muthulakshmi Reddy, launched a furious anti-nautch (dance) campaign,
demanding wholesale demolition of the devadasi system - a "revolting
custom, calling for immoral trade of women," she raged. "The
dharmakarthars [temple heads] and general illiterate public imagine that
the Gods in the temple want these dasis for service!" she added. "The
Gods in the temple do not want any dancing or music," thundered a Mr. K.
R. Karant, a Hindu. "It is a sacrilege to say that religion requires all
this nonsense."
"Don't Exterminate Us!" Throughout the 60-years of legal assault against
them, the devadasis remained silent. But Dr. Reddy scared them out of
that shy profile. Overnight, scores of hand-writtenpleas and protests-
personally signed by devadasis-poured into the Madras Legislature. One
stood out. It was signed by the "Deputation of the devadasis of the
Presidency of Madras" and "Devadasi association of the Tinnevelly
District." In eloquent language, they pleaded for their survival. They
denied being harlots, and lamented this cruel stigma attached to them.
They confessed a minor degree of prostitution had crept into their
society and sincerely invited that such women be dealt with in
accordance with existing laws. They maintained: "Our institution is
similar to the mutts presided by sanyasis for the propagation of
religion. We can be compared to female sanyasis who are attached to
respective temples. We marry none but God and become devotees of God."
"They described themselves," writes Kay Jordan, as "guardian angels of
dance and music with a devotion that bears comparison with the ardor of
the pundits reading Vedas in preference to modern pursuits." They quoted
the Saiva Agamas to substantiate their scriptural origins-"Shiva said:
'To please me during my puja, arrangements must be made daily for shudda
nritta (dance). This should be danced by females born of such families
and the five acharyas should form the accompaniments.' Since these
Agamas are revered by every Hindu, however modern and educated they are,
what reason can there be for our community not to thrive and exist as
necessary adjuncts of temple service?" They averred Dr. Reddy's proposed
abolition of their tradition punished the many for actions of a few, and
painfully assessed: "In proposing this legislation, the legislators
attempt to do away for ever with our sect. Such legislation is
unparalleled in the civilized world."
They asked for more soulful training: "Give us education-religious,
literary and artistic-so we will occupy once again the same rank which
we held in the past. Teach us the Thevarams of the Saivite saints and
the Nalayaram of the Vaishnavite acharyas. Instill into us the Gita and
the beauty of the Ramayana and explain to us the Agamas and the rites of
worship." This would, they argued, inspire devadasi girls to model
themselves after female saints like "Maitreyi, Gargi and Manimekalai and
the women singers of the Vedas that we might once again become the
preachers of morality and religion... You who boast of your tender love
for small communities, we pray that you may allow us to live and work
out our salvation and manifest ourselves in jnana and bhakti and keep
alight the torch of India's religion amidst the fogs and storms of
increasing materialism and interpret the message of India to the world."
Despite fervent protests by E. Krishna Iyer and a"pro-art" Madras
contingent-Dr. Reddy and her Anglicized women's leagues prevailed.
Crippling legislation passed against the devadasis in 1927, followed by
total abolition in 1947 [Hinduism Today, Sept. '93]. Dance was relegated
to a secular art, renamed Bharata Natyam, and then adopted, restylized
and nurtured by mostly married women of the brahmin caste.
Part IV includes messages from famous dancers as well as an explanation
of the current rationale of the Anti-Nautch Law from a Tamil Nadu
government spokesperson.
Source - http://www.hinduismtoday.com/1993/12/1993-12-13.html
Temple Dancers
By Bhadra Sinha
Letters to the Editor
Hinduism Today
June 1994
Your coverage on Devadasis [August, September, December, 1993 and
January, 1994] was really informative for talented new dancers.
Devadasis were those who dedicated their lives to their dance not for
money but only because it was a medium through which they could worship
God. Dance, especially classical Indian dance, was given by Lord Shiva
(Tandava) and by Goddess Parvati (Lasya). Devadasis performed this dance
for God, but their dance was appreciated by people too. People used to
come to the temple for puja and also saw the dance. Because they
appreciated the dance, this does not mean that it should be done for
their entertainment.
Dancers should continue to maintain the dignity of dance by keeping it a
medium for worshiping -- they should not commercialize it. Dancers
should have the temple as the stage for their dance.
Bhadra Sinha, New Delhi, India
Source - http://www.hinduismtoday.com/1994/6/1994-6-06.html
An Era of Renaissance
By Rishi K. Agarwal
Letters to the Editor
Hinduism Today
June 1994
It's a matter of great satisfaction that such a very useful forum
[Hinduism Today] has been functioning for the last sixteen years-
bringing together the Hindus spread all over the world to communicate
with each other on matters relating to this great religion and
spiritualism. I hope that this will usher in an era of renaissance in
Hinduism worldwide. It's highly gratifying to note that basic tenets of
Hinduism have percolated down to the grass-root levels in the Western
world, which has certainly opened its eyes and ears to the spiritual
teachings and moral principles of our saints and sages who had dedicated
their lives for the good of mankind.
I am amazed by the clarity of understanding and appreciation of a
complex Hindu tradition such as Devadasis shown by Prof. Teresa Hubel
[January, 1994]. I am yet to find such a positive, sensible and
illuminating approach from a co-religionist.
You have given important information on what Hindus are trying to do in
many corners of the world. Accomplishing such a hazardous task is
certainly a wonderful show of immense dedication, sincerity of purpose
and total commitment to what you believe in.
Rishi K. Agarwal, Orissa, India
Source - http://www.hinduismtoday.com/1994/6/1994-6-06.html
Devadasis Forever
By Richard Morey
Letters to the Editor
Hinduism Today
December 1993
Your series of articles about the "Devadasis-India's legendary temple
dancers," is deeply appreciated by everyone here at the society of
Abidance in Truth. We applaud and heartily encourage such excellent
"spiritual journalism." Our ashram maintains a regular schedule of
Indian spiritual cultural events featuring Indian musicians, singers and
dancers. Yes, we do invite into our temple traditional Indian dancing,
such as bharata natyam and other forms. We have found these events to be
quite spiritually inspiring for our members and guests, and the dancers
are always deeply touched by performing in such a holy setting.
Richard Morey, General Manager
Society of Abidance in Truth
Santa Cruz, CA
Source - http://www.hinduismtoday.com/1993/12/1993-12-22.html#gen261
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Jai Maharaj, Jyotishi
Om Shanti
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Amrapalli of Puri
Amrapalli was a dancer/singer in Puri's Jagannath Temple and began in
her early teens. In her mid-twenties, the local king suddenly banished
her from the temple. She says it was because she refused his royal order
to bed with him (a king's right, exercised for centuries). Others said
it was because she lived for a period in Calcutta with her "patron,"
breaking the rule that devadasis never leave their temple's town.
Amrapalli broke another rule, one of the first to do so. When she saw
her tradition being trampled into ruin by the "anti-dance" reformers,
she trained her four adopted daughters in music and dance, but married
them to high caste husbands (including one brahmin), instead of
dedicating them as devadasis. The fourth she married to a devadasi's
son. He became an Orissi dancer and now teaches at a dance school.
Amrapalli came from the karana caste, hereditary temple scribes, and was
dedicated to the temple at age 9 by her mother. She was highly trained,
studied literature, wrote poetry, was considered very beautiful, danced
inspirationally and had an unusually sweet, devotional voice.
"[The 'reformers'] say I was just a concubine of [my patron]. But he was
also one of my gurus. Sometimes, he even worshiped me as a devotee,
giving me sandalpaste and flowers and doing puja to me. He was very
religious and built a shrine and a hospital."
As of 1982, Amrapalli was happy, living alone and associating closely
with a Vaishnavite monastery in Puri, worshiping and attending talks by
sadhus.
Source - http://www.hinduismtoday.com/1993/9/1993-9-12.html
Devadasis
Hinduism Today
December 1993
Outlawed as Harlots
Parts One and Two of our 4-part series introduced India's legendary
ritual temple artists, the Devadasis. Part Three-drawn extensively from
Kay Jordan's unusual study "From Sacred Servant to Profane Prostitute-
The Changing Legal Status of the Devadasis: 1857-1947"-examines the
complex saga of how, in a land where God is worshiped as a dancer, dance
became a sin.
As the East India Company's 17th century "looting spree" turned into
permanent business by the 1800's-"bleeding India, judiciously," as
British Prime Minister Salisbury coolly decreed-waves of Christian
preachers and teachers were dispatched to Anglicize the "savages."
Vicious in their ridicule of Hinduism, the missionaries won converts
amongst the Indian elite who were quick to adopt novel European ideas
and eager for social acceptance by those in power. Gradually the seeds
of cultural shame were sown and an Indian clone of British mentality
successfully bred. From then onwards, the most effective critics of
Hindu tradition were Indians themselves. By the late 1800's, a reform
movement was in full bloom comprised of "missionaries, doctors,
journalists and [Indian] social workers heavily influenced by Christian
morality and religion," notes social historian Amrit Srinivasan.
"Civilizing the Indians through enforcing a uniform adoption of the
Victorian ethic for women" became a central goal of the reformers. And
the Devadasi tradition-with its custom of allowing her an alliance with
a respectable "patron" in the community-stood out as the most ungodly,
un-Christian violation. "An insult to womanhood," reformers indignantly
fumed, and insisted on "the imported conjugal monogamous ideal for women
as the only code of conduct permissble for all Indian women," Srinivasan
further examines.
Devadasis in Court
The earliest court cases involving devadasis appear in the1860's-mostly
petty grievances with temple management over the devadasis' temple land
grants and their selection rights regarding new devadasis. A statement
by Bombay's Chief Justice Holloway in 1864 typifies Britain's cautious
legal policy of avoiding, whenever possible, any legislation on matters
of Hindu religion that might inflame the Hindu populace. He wrote:"This
[devadasi custom] is not at variance with Hindu law; our courts are
therefore bound to administer to them that law, uninfluenced by a
fastidiousness founded upon Western views of morality." Social activists
however insisted that girls dedicated to temples were inducted into
lives of prostitution and demanded the courts ban the practice. (The
Indian Penal Code, established in 1861, allowed for prostitution but
made "trafficking" illegal.) Pressured by an Indian elite who felt
embarrassed by a tradition that Westerners had convinced them "violated
international 'moral' standards," the Central Government in 1872
requested an official report from each of its provinces on the extent
and nature of its devadasi tradition as well as the Hindu public's
opinion relating thereto.
The Governor General of Madras responded: "It seems to be the most
general opinion that dancing girls are necessary adjuncts to the Hindu
ritual and that also their attendance on private families is customary
and necessary on many domestic occasions. That to legislate with the
intention of the gradual extinction of the dancing girl caste would be
viewed with extreme dislike by the great majority of Hindus." Bombay
agreed and penned: "There would be no advantage to interfere in long
established usages in this respect which are in a great measure founded
on the religious tenets of the people." Trichy's District Magistrate
replied: "These girls, by definite title or by prescription, occupy a
defined position and perform defined duties in Hindu temples and from
that point of view, their services must be considered lawful and
necessary and are also recognized by the Civil Courts as being so."
Sholapur Collector A.F. Maconochie expressed that the dancing girls
should be tolerated because if they were outlawed, they would be abused.
"Private [Hindu] people would be unwilling to receive them, and there
are no public institutions in India for their reception. The [Christian]
Missions, of course, would take them in, with the object of making
Christians of them. But as the mass of Indian public look on change of
religion, especially the adoption of Christianity, as a far worse sin
than prostitution, the change would stir up very bitter religious
opposition, and be interpreted as a practical propagation of
Christianity by the government." H.C. Mules, Karachi district
magistrate, answered: "However objectionable the lives of the girls may
be in our eyes, it does not appear they follow their calling under
pressure, and are not looked upon as outcasts or regarded so by their co
religionists."
Britain's Home Secretary responded to the reformers' argument that
dedicating girls without their consent was cruel: "In India, females of
disposed of one way or another, long before age 16; whether their
volition has or has not matured by that age is not very material since
they seldom are allowed to exercise it at any time."
After judicious review, the Central Government concluded that regardless
the extent of alleged sexual excesses it perhaps encompassed, the
devadasi tradition was nevertheless a bonafide Hindu custom and that
existent "trafficking" laws provided adequate protection by forbidding
girls under 16 to be given or kept for the proven express purpose of
prostitution. But, as reformist zeal mounted, some judges showed less
restraint. In 1880, Justice West of Bombay called the temple dancer
tradition of his precinct a "manifestly evil tendency, essentially
vicious" and denied devadasis protection under all civil law. Madras
High Judge Muttusami Ayyar objected: "Whatever may be the change in the
sentiments of Hindus in regard to the dancing women in Bombay and Poona,
I am unable to say that there is considerable change in this presidency
in the general mass of the Hindu community as contra-distinguished from
a comparatively small section that has come under the influence of
Western culture."
But continuing pressure and "criticism of the court's recognition of the
devadasis and their customs from England and from both Indian and
missionary social reform organizations demanded the British Indian
government take action," notes author Kay Jordan.
In 1912, legislation to "protect female minors"-aimed at banning the
devadasi system-was again introduced by a Parsi and a Hindu, Mr.
Mudholkar. Mudholkar presumed: "Neither Hinduism as now practiced, nor
Hinduism as it was inculcated by our rishis, recognized this [devadasi
system]. It was to them a most abhorrent thing." Moral indignation
voiced by the male sector of Hindu society was new. Associate Professor
of Asian Studies at Mt. Holyoke College Dr. Indira Viswanathan Peterson
explains this phenomenon: "In reaction to the British, Indians acted in
two contradictory ways: they became great reformers; but also suppressed
some of the more erotic and sexually liberated aspects of women's
culture, thus turning Indian society more rigid and conservative.
Devadasis, or temple dancers, were now considered obscene prostitutes,
whereas earlier they were not. This was because Indian men had to prove
to the British that they were moral, moral in a Christian, Victorian
sort of way."
All along, the central question of alleged prostitution, or a degree
thereof, within the devadasi tradition remained a blur. The Madras
Legislature wrote in 1924: "We have not definitely assumed that
employment as a devadasi is equivalent to employment for purposes of
prostitution." The Central Government generally concurred: "Even if it
is true in many instances that temple dedication is synonymous, in
practice, with prostitution, we should hesitate to make a legal
declaration to that effect, so long as this was not admitted by Hindus
generally." It then advised Bombay and Madras to strengthen prostitution
trafficking laws and to encourage their ladies' vigilante associations
as such rather than outlaw devadasis.
Then in 1929, a brahmin woman and member of the legislature, Dr.
Muthulakshmi Reddy, launched a furious anti-nautch (dance) campaign,
demanding wholesale demolition of the devadasi system - a "revolting
custom, calling for immoral trade of women," she raged. "The
dharmakarthars [temple heads] and general illiterate public imagine that
the Gods in the temple want these dasis for service!" she added. "The
Gods in the temple do not want any dancing or music," thundered a Mr. K.
R. Karant, a Hindu. "It is a sacrilege to say that religion requires all
this nonsense."
"Don't Exterminate Us!" Throughout the 60-years of legal assault against
them, the devadasis remained silent. But Dr. Reddy scared them out of
that shy profile. Overnight, scores of hand-writtenpleas and protests-
personally signed by devadasis-poured into the Madras Legislature. One
stood out. It was signed by the "Deputation of the devadasis of the
Presidency of Madras" and "Devadasi association of the Tinnevelly
District." In eloquent language, they pleaded for their survival. They
denied being harlots, and lamented this cruel stigma attached to them.
They confessed a minor degree of prostitution had crept into their
society and sincerely invited that such women be dealt with in
accordance with existing laws. They maintained: "Our institution is
similar to the mutts presided by sanyasis for the propagation of
religion. We can be compared to female sanyasis who are attached to
respective temples. We marry none but God and become devotees of God."
"They described themselves," writes Kay Jordan, as "guardian angels of
dance and music with a devotion that bears comparison with the ardor of
the pundits reading Vedas in preference to modern pursuits." They quoted
the Saiva Agamas to substantiate their scriptural origins-"Shiva said:
'To please me during my puja, arrangements must be made daily for shudda
nritta (dance). This should be danced by females born of such families
and the five acharyas should form the accompaniments.' Since these
Agamas are revered by every Hindu, however modern and educated they are,
what reason can there be for our community not to thrive and exist as
necessary adjuncts of temple service?" They averred Dr. Reddy's proposed
abolition of their tradition punished the many for actions of a few, and
painfully assessed: "In proposing this legislation, the legislators
attempt to do away for ever with our sect. Such legislation is
unparalleled in the civilized world."
They asked for more soulful training: "Give us education-religious,
literary and artistic-so we will occupy once again the same rank which
we held in the past. Teach us the Thevarams of the Saivite saints and
the Nalayaram of the Vaishnavite acharyas. Instill into us the Gita and
the beauty of the Ramayana and explain to us the Agamas and the rites of
worship." This would, they argued, inspire devadasi girls to model
themselves after female saints like "Maitreyi, Gargi and Manimekalai and
the women singers of the Vedas that we might once again become the
preachers of morality and religion... You who boast of your tender love
for small communities, we pray that you may allow us to live and work
out our salvation and manifest ourselves in jnana and bhakti and keep
alight the torch of India's religion amidst the fogs and storms of
increasing materialism and interpret the message of India to the world."
Despite fervent protests by E. Krishna Iyer and a"pro-art" Madras
contingent-Dr. Reddy and her Anglicized women's leagues prevailed.
Crippling legislation passed against the devadasis in 1927, followed by
total abolition in 1947 [Hinduism Today, Sept. '93]. Dance was relegated
to a secular art, renamed Bharata Natyam, and then adopted, restylized
and nurtured by mostly married women of the brahmin caste.
Part IV includes messages from famous dancers as well as an explanation
of the current rationale of the Anti-Nautch Law from a Tamil Nadu
government spokesperson.
Source - http://www.hinduismtoday.com/1993/12/1993-12-13.html
Temple Dancers
By Bhadra Sinha
Letters to the Editor
Hinduism Today
June 1994
Your coverage on Devadasis [August, September, December, 1993 and
January, 1994] was really informative for talented new dancers.
Devadasis were those who dedicated their lives to their dance not for
money but only because it was a medium through which they could worship
God. Dance, especially classical Indian dance, was given by Lord Shiva
(Tandava) and by Goddess Parvati (Lasya). Devadasis performed this dance
for God, but their dance was appreciated by people too. People used to
come to the temple for puja and also saw the dance. Because they
appreciated the dance, this does not mean that it should be done for
their entertainment.
Dancers should continue to maintain the dignity of dance by keeping it a
medium for worshiping -- they should not commercialize it. Dancers
should have the temple as the stage for their dance.
Bhadra Sinha, New Delhi, India
Source - http://www.hinduismtoday.com/1994/6/1994-6-06.html
An Era of Renaissance
By Rishi K. Agarwal
Letters to the Editor
Hinduism Today
June 1994
It's a matter of great satisfaction that such a very useful forum
[Hinduism Today] has been functioning for the last sixteen years-
bringing together the Hindus spread all over the world to communicate
with each other on matters relating to this great religion and
spiritualism. I hope that this will usher in an era of renaissance in
Hinduism worldwide. It's highly gratifying to note that basic tenets of
Hinduism have percolated down to the grass-root levels in the Western
world, which has certainly opened its eyes and ears to the spiritual
teachings and moral principles of our saints and sages who had dedicated
their lives for the good of mankind.
I am amazed by the clarity of understanding and appreciation of a
complex Hindu tradition such as Devadasis shown by Prof. Teresa Hubel
[January, 1994]. I am yet to find such a positive, sensible and
illuminating approach from a co-religionist.
You have given important information on what Hindus are trying to do in
many corners of the world. Accomplishing such a hazardous task is
certainly a wonderful show of immense dedication, sincerity of purpose
and total commitment to what you believe in.
Rishi K. Agarwal, Orissa, India
Source - http://www.hinduismtoday.com/1994/6/1994-6-06.html
Devadasis Forever
By Richard Morey
Letters to the Editor
Hinduism Today
December 1993
Your series of articles about the "Devadasis-India's legendary temple
dancers," is deeply appreciated by everyone here at the society of
Abidance in Truth. We applaud and heartily encourage such excellent
"spiritual journalism." Our ashram maintains a regular schedule of
Indian spiritual cultural events featuring Indian musicians, singers and
dancers. Yes, we do invite into our temple traditional Indian dancing,
such as bharata natyam and other forms. We have found these events to be
quite spiritually inspiring for our members and guests, and the dancers
are always deeply touched by performing in such a holy setting.
Richard Morey, General Manager
Society of Abidance in Truth
Santa Cruz, CA
Source - http://www.hinduismtoday.com/1993/12/1993-12-22.html#gen261
End of forwarded posts
Jai Maharaj, Jyotishi
Om Shanti
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