Dravidian flock is well known for inverting the history. One such claim is that they legalized the abolition of the Devadasi system. K. Thirunavukarasu, a Dravidian movement writer, writes this way as follows.

The Legislature under the leader of the Justice party, Raja of Poppili, passed the law for abolishing the Devadasi system. On February 2, 1929, this Bill was introduced. After heated debates and arguments, the act was passed at last (Ref Dravida Iyakka Sadhanaigal, K Thirunavukarasu, pg 9).

Let us investigate the history of devadasi abolition as the Dravidian movement claims it as its achievement. There are varied opinions that the convention of Devadasis might have begun along with the origin of temples around the B.C 3rd century. There were incidences where women dedicate themselves to the spiritual services of Gods and the temples. Over time, these women dedicated to God came to be called as Devadasis.

The primary work of devadasis includes reciting the Saiva and Vaishnava Thirumurai verses, dancing, singing, making garlands for the Gods in the temples, performing Bharatanatyam on temple occasions, and keeping the temples clean. The Kings and the temple administration used to give wages and also grant land as a subsidy to them. Devadasis also gave their land as a contribution to the temple and other social works. Devadasis enjoyed esteemed status and respect in society.

Researchers deny if the practice of dedicating the devadasis to God has anything to do with caste. Devoting to the holy service of God had happened beyond the aspects of the caste and societal perspective. Few young women out of own will had volunteered for this sacred service. The daughter of Sthanu Ravi (A.D 844/885) volunteered to the service of Keezhanadigal temple purely in the spirit of sacrifice and spiritual interest. Such people never accepted any monetary values, and neither expected nor accepted any exclusive privilege. It appears that for dedicating themselves for the holy service, caste was never an aspect from the beginning (Ref Thamilagathil Devadasigal, k.Sathasivam, pg 101/102).

There are news where the kings even married the Devadasis. Jadarman Sundara Pandian, the King of Madurai, married Sokkathandal, who worked in the temple Thiruvanaikoil by a proper traditional marriage ritual.  Bommaladevi, the wife of Hoysala king Vallalar, was the daughter of the Mirudhangam player Lakkaiya. Before marriage, she worked as a Dasi in a temple.

At the beginning of the rule of Tanjore by Saraboji KIng, the palace Devadasi Mukthiyambal died at the time of delivery of the first child along with the child. In remembrance of his lover, whom he considered a guru, the King Saraboji as soon as he ascended the throne built an English school along with an inn for providing free education. The Orathanadu hostel named after Mukyhiyambalapuram, free education, and meals continued till recent days were all this established in memory of Saraboji’s first lover Mukthiyambal.

Men from Brahmins to other communities married Devadasis. The mother of the well known Muthulakshmi Reddy, Chandhirammal, was a Devadasi, and her father Narayanasamy was a Brahmin. Over time, the Devadasi system got exploited. Later they became an object of pleasure. The social status of Devadasis in society got degraded. From time to time, many Hindus tried to abolish this Devadasi system.

P.Anandacharlu, one of the early doyens of the Congress party and also the force  in starting a Hindu newspaper, cared much about women's progress. He insisted in the 1890s itself that without removing these young dancing girls, temples cannot be improved.  

A. Madhavaiya writes in 1907 how the temple events are shorn of spirituality and are instead entertainment shows of Devadasis. He mentions heavy heartedly how these temple Devadasis became the recognized courtesans in the country.

The central government issued an order in 1907 prohibiting women and girls from indulging in such activities. Dr. Harisingh Kaur played a significant role in publishing this report. Again, in 1922, Dr. Kaur proposed the abolition of the Devadasi system in Madras Assembly (Dr. Kaur is a famous lawyer, first vice-chancellor of Delhi University. Vice president of Central assembly. Hindu Association President and authorof many books). Buddhists from countries including Japan and Sri Lanka welcome his books. Japan honoured him as ‘Dharma Guru’. His books also attracted Dr. Ambedkar.

In 1909-10, before abolishing the Devadasi system, the King of Mysore formed a Committee. The Committee had religious pandits and academicians, and he asked them to study whether the Hindu religion allows the Devadasi system. After a few months, the team informed that the Hindu religion doesn’t allow the Devadasi system. Based on the recommendation, the Devadasi system was abolished entirely in Mysore in the same year.

In September 1912, Manekji Dhadhabai brought a bill in the assembly to declare the practice of women dedicating them as Devadasis illegal. In the same year, Mudholkar and others who shared this perspective brought a bill with the same purpose. In 1913, the government sent this Bill to the selection committee. He wrote to the Chief Secretary of the Government that this Bill has wide spread support.

Likewise, in December,1912, the famous Women’s meeting was held by the Brahma Samajam under the leadership of K. Alamelumangamma. They passed a resolution to support Dhadhabai’s Bill and sent to the Viceroy and the Governor.

It could not be implemented because of the First World War. In 1913, Ramanatha Iyer presiding over the conference in Trichy spoke that if the human society were to be saved from getting spoiled, the Devadasi system has to be completely eradicated.

A resolution to prevent them from working in temples by law or by other means was passed unanimously, since it was felt allowing them in the pujas and occasions make the temples lose their spiritual focus.  

Moovaloor Ramamirtham madam was a committed congresswoman till 1925. She intensely campaigned for the Khadhi campaign. She wore only Khadhi, and she made Devadasis also wear Khadi. Her notes say that she started the Moovaloor protests for the Devadasi abolition in 1917 / 1918.

She started an entity called Nagapaasathaar sangam with Devadasi women as its members and fought for their liberation. This entity was later renamed as ‘Isai Vellalar Sangam.’ Dr. Harisingh Kaur again brought a Bill in 1922 to abolish the Devadasi system in the assembly.

This Bill was legislated, and  IPC 372,373 sections were introduced. This law came into force from January 1925.

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