DEVARADIYAR

Author(s): G. Devaraj
Source: Proceedings of the Indian History Congress , 2005-2006, Vol. 66 (2005-2006), pp.
399-403
Published by: Indian History Congress

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 DEVARADIYAR
G.Devaraj

The term 'Devaradiyar' means the women who were dedicated to the
temples in order to serve the Gods. The dancing girls or the
Devaradiyars were attached to the temples and they were very busy in
the festivals of the temples. The courtesans and dancing girls took
active part in the social functions of the empire. Some of them resided
in the capital and participated in the important social activities. The
Kilpakkam inscription of Padaividu indicates that a person named
Sllappar gave a gift of a dancing girl to the temple of Rajakkal-Nayanar
Rajendra Chola Peruman in the year 1548 A.D.1 An inscription of
Devikapuram dated 1479 A.D. clearly says that a number of Devadimai
(maid-servants) were provided by Ettappa-Nayaka to the temples of
Tirumala-Nayinar and Peria Nachiyar.2
Nedungunam inscription of 1614 A.D. says that Sonadri Ayyan
gave gift of 3 kani of land to muttu who was one of the Devaradiyars
belonging to the Vaduga group and conferred the title of Vijayaraghava-
Manikkam on her during the festival in the Periyannan-Mandapa of
the temple. It reveals that these Devaradiyars were honoured by
donations of lands and awards of titles.3 The Achirapakkam inscription
refers that Devaradiyars received remuneration for their servies in the
form of Tirumeykaval, Parivattam and Odukku in the temples.4 These
were the objects of honour given to meritorious persons in this region.
An interesting inscription of Devikapuram dated 1479 A.D.
mentions that Ettappa Nayaka, who gave 29 Devaradimai to the temple
of Periya Nachiyar at Devikapuram in memory of one Esuranayaka.
All these 29 Devardimai's names and the names of their fathers are
listed out in this inscription5. This is how importance was given to the
Devaradiyar of the temples and their services were recognised and
honoured.

The Devaradiyars enjoyed high status in the society and they were
also very rich. The Tirupanankadu's temple authorities were met with
serious financial crisis and so they sold out few house sites in
Tirumadaivilagam. These were bought by a Devaradiyar. This
information gleaned from Tirupanangadu inscription confirms the rich
position of the Devaradiyars of the region.6
They were rendering several services in the temples for which
they were richly rewarded. Achyutappa Nayaka ordered that in Taniyur
in Tiruvannamalai two streets named Mela Theru and Kila Theru were

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400 I HC: Proceedings , 66th Session , 2005-06

to be completely allotted to the Devaradiyars for their residence.

According to his order, he permitted them to enjoy all privileges, which
were granted to them by early dynasties of Chera, Chola and Pandyas.
Also they were to perform certain duties like Tirutheruzhiyam, Periya
Tirunalil Kodi, Kudai Eduthal, Raja Uziyam and Alamanji. For such
services, they were given Sarvamanya land gifts which were exempted
from taxes7. Nanjai, Punjai, Natham, Mavadai, Maravadai, Kulavadai,
Undagum Paddy and Pon were donated as iraiyili Devadhanam for
their service to the temple.8.
Another inscription of Devaraya in Tiruvannamalai recites that a
festival called Periya Tirunal was celebrated for ten days and during
that time various Saivaite saints of Padaividu worshipped the presiding
deity of Tiruvannamalai Temple, Annamalainatha. They performed
worship by hoisting the flags and making sacred offerings to the chief
deity which included Tattadai' (Silk Cloth), perfumes, garlands etc.,9
It is during these offerings that the Devaradiyars helped the Saivaite
saints by assisting them in their worship.10
K.K.Pillai Remarks,
" It has been held by some that the Parattaiyar of the Sangam age
were the precursors of the Devaradiyar or Devadasis attached to
temples during the medieval period of South Indian History. In fact,
the Devadasi system did not become common in to the South Indian
temples earlier to the 7th century A.D. nor were the Devadasis, or
Devaradiyars, as they were more commonly known in Tamilnadu,
associated with prostitution in the early period. It was later that
degeneracy seems to have set in among them resulting in their
becoming prostitutes".11

The Devaradiyars were generally skilled in music, singing and dance.

Their accomplishments were well developed. They had outstanding
proficiency in dance and they were expected to dance on ceremonial
occasions at palaces and also at temples.
In ancient Hindu works, seven classes of Dasis are mentioned viz,
Datta, one who gives herself as a gift to a temple. Vikrita, one who
sells herself for the same purpose. Bhritya, one who offers herself as a
temple servant for the prosperity of her family. Bhakta, one who joins
a temple out of devotion. Hrita, one who is enticed among and
presented to a temple. Alankara, one who being well trained in her
profession and profusely decked, is presented to a temple by Kings
and noblemen. Rudrakanika or Gopika, one who received regular
wages from a temple and are employed to sing and dance.12.
As many literary works aver the Dasis or Devadasis (hand maidens
of the gods) and dancing girls attached to the temples enjoyed a

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 Medieval India 401

considerable social position. Thoug

vehemently condemned by the
countenance of the temples. Thei
chamaras, to carry the sacred lig
deity when it was carried in proc
Kulathur Taluk, Karthamalai Tim
side Eswaran Temple's Inscription
one Cheyyan Udamban mallappan
the title "Saneshwara Rama Rayan
These dancing girls dedicated to
were formally married in a tem
(marriage badge) being tied round
caste. The marriage ceremony am
Bogamas (Dasi) who are without e
are not allowed to marry, go thr
rather a costly one.15
The principle deities of the danc
in which they were employed, an
and full moon days and the last Fr
The Onam, Sivaratri, Thy Pongal,
the best recognised religious festi
dasis drive a profitable trade unde
courtesans have been known to am
not think it inconsistent with their
it on works of piety. Here and th
public works owe their existence
hood."17

Portuguese traveller Paes says in his accounts about the dancing

girls in the following manner:
"These women dance before the idol, all girls born of these women
belong to the temple. These women are of loose character and live
in the best streets that there are in the city; it is the same in all their
cities, their streets have the best rows of houses. They are very much
esteemed and are classed among those honoured ones who are the
mistresses of the captains. Any respectable man may go to their
houses without any blame attaching there to. These women are
allowed even to enter in the presence of the wives of the captains
and stay with them and eat betel with them, a thing which no other
person may do, no matter what his rank may be"18

He continues that during the festival times these dancing girls remain
dancing in front of the temple idol for a long time. During the morning
of each day of these festival seasons they did it. 19

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402 ¡HC : Proceedings , 66th Session , 2005-06

The Devaradiyars of the region played a very important role in

the society. They were regarded as a respectable community by the
people. Some of them were attached to the temples and few lived
independently. This caste was not homogenous. It was open for the
women of any community to join the sister hood. Some women of
good families were forced to adopt the profession by tyrannical social
customs. Parents in poor circumstances either sold or handed over
their young daughters to the rich courtesans, who took care of them.
These girls acquired proper education and gained good knowledge
particularly in music, dance and singing and other fine arts.
Venkataramanayya says that education which was imparted to them
was such that it developed in them sex-instinct at a very early age.
Love stories were painted on the walls of the rooms, where they played
and moved about. They were made to worship Rati and Manmatha -
God and Goddess of Love and Ghonikaputra. Also, the Kamasastra
principles were explained to them.20 The most important lesson which
the courtesan girls had to learn was to evoke love in their customers
without loving any of them in return.
Though these Devaradiyars were treated with mixed feelings in
the society, they were a separate entity in the society. They were
considered an unwanted necessity of the empire. Also, these women
were dedicated to the religious institutions by which they were notable
developments in the field of religion, fine arts, dancing and music.

NOTES AND REFERENCES

1 . Robert Sewell , A Forgotten Empire, (Vijayanagar) A Contribution to the

of India, Asian Educational Services, New Delhi, 1984, pp 391-393.
2. Annual Report on (South Indian) Epigraphy, Government Press, Madra
onwards, No. 36 of 191 1 .
3. ARE 401 OF 1912.

4. South Indian Inscriptions Volume XXII, No.705, pp 364-365.

5. SII, Vol. VII, No.470, pp 290-292.
6. ARE 401 of 1912.

7. SII., XXII, No. 241, pp. 190-191.

8. SII., VIII, No. 158, pp.71-72.
9. Inscriptions (Texts) of the Pudukottai State Arranged According to Dynasties
No.:791, p. 540.
10. SII., VIII, No.l57,pp.70-71
1 1 . SII., VIII, No 165,pp.74-75.
12. K.K.Pillai, A Social History of the Tamils, Vol.11., pp.127.
13. Madras Census Report 1901, pp. 200-205.

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 Medieval India 403

14. Edgar Thurston, Caste and Tribes of S

1909, Vol.11, p. 127.
15. Inscriptions (Texts), Pudukottai, No.
16. P. Edgar Thurston, Op.Cit, p. 131.
17. Ibid., Vol.1., p. 127; and Vol.11, p.127.
18. Robert Sewell, Op.cit., pp.24 1-242.
19. Ibid., p. 267.
20. N. Venkataramannayya, Studies in the H
Gian Publishing House, Delhi, 1986, p.

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