By identifying certain shortcomings in the Devadasi Prohibition Act, 1982 and the Karnataka Devadasis (Prohibition of Dedication) Amendment Act, 2009, the Government of Karnataka, with the aim of completely eradicating the Devadasi system, has introduced and passed in both Houses of the State Legislature the “Karnataka Devadasi System (Prevention, Prohibition, Relief and Rehabilitation) Act, 2025.”

This new law seeks not only to protect the rights of Devadasi women and their children but also to ensure equal opportunities for them in society. With the enforcement of this Act, the Karnataka Devadasis (Prohibition of Dedication) Act, 1982 and the Karnataka Devadasis (Prohibition of Dedication) Amendment Act, 2009 stand repealed. Through this step, the Government has taken a significant stride towards liberating Devadasi women from all forms of exploitation and freeing their children from social stigma.

Who is Devadasi?

A Devadasi is a girl who is ‘dedicated’ to a deity in a temple to perform worship and service throughout her life. The Devadasi system is a form of social injustice in which, though women are dedicated to the service of God in temples, in practice they are subjected to sexual exploitation and social violence.

Devadasis belong to the marginalized sections of society. They are steeped in ignorance, economically backward, deprived of opportunities, subjected to generations of exploitation, facing generations of systemic exploitation, poverty, and denial of autonomy. by placing unwavering faith in numerous deities and unseen powers.

This practice still exists in several districts, particularly in Bagalkote, Ballari, Belagavi, Vijayapura, Chitradurga, Davanagere, Dharwad, Gadag, Kalaburagi, Haveri, Koppal, Raichur, Shivamogga, Yadgir, and Vijayanagara.

What is the Devadasi System?

The Devadasi system has existed in India since Vedic times. Landowners and wealthy people had a tradition of constructing temples as an offering to fulfil their vows. For reasons such as maintaining the sanctity and purity of these temples, young and beautiful girls were assigned to stay and serve there. Initially, dancers and singers associated with temples were referred to as deities’ attendants, or Devadasis. They became victims of exploitation by the upper classes. These women, dedicated to the deity in the name of service, began to lead their lives with religious sanction and approval.

The growth of the Devadasi system was driven not only by religious pressures but also by economic, psychological, and social factors. This practice can also be observed in Jain and Buddhist traditions. Over time, Hinduism absorbed Buddhist and Jain institutions, and, regrettably, transformed all female renunciates into Devadasis for its use.

In India, when a girl child is born in a family, everyone welcomes her birth joyfully and offers gratitude to the deities. The reason is because of the strong belief that the family holds as time passes the girl will take on household responsibilities. This belief is governed by traditions and customs. Coming from a traditional family there are a lot of rules and expectations from every family to dedicate at least one girl as a Devadasi, there is an unwavering trust that she will later work in the name of the deity and support the family.

They were known by various names along with Devadasi, such as Basavi, Sūḷe (prostitute), Kāmini (passionate woman), Pranaya Rani (queen of love), and Ganike (courtesan).

Looking at the background of the Devadasi community, most of them belong to Scheduled Castes and Scheduled Tribes. The exact number of Devadasis in Karnataka is not available, as surveys conducted so far only provide estimates. Recently, the Karnataka State Human Rights Commission (SHRC) has directed that a comprehensive survey be conducted.

A survey in 1993–1994 reported 22,873 Devadasis, while the 2007–2008 survey indicated 46,660. Some NGOs have estimated that by 2020, the number of Devadasis might have exceeded 80,000.

Key Provisions of the New Act

1. Complete Prohibition of the Devadasi System: The dedication of women as Devadasis, whether by others or by themselves, is declared illegal. Anyone promoting or encouraging this practice shall be punished with imprisonment of 1 to 5 years and a fine ranging from ₹50,000 to ₹2,00,000. If dedications are conducted in temples or public places, the concerned authorities may issue a restraining order. In case of any violation of this law, the Devadasi Prohibition and Rehabilitation Officer or the Taluk/State Committee may prohibit such dedication and issue prohibitory orders.
2. Paternal Rights of Devadasi Children: Children of Devadasi women shall have the right to identify their biological father. If the father voluntarily accepts paternity, it must be recorded in writing. If he refuses, paternity shall be determined through DNA testing. The children will be entitled to claim rights over their father’s property and inheritance.
3. Maintenance and Financial Assistance: Children of Devadasi women shall have the right to receive maintenance from their fathers. The “Devadasi family” shall be limited to the Devadasi herself and up to the second generation of her lineage, namely, her children and grandchildren. Every Devadasi and her children shall have the right to confidentiality and protection of privacy in all respects and throughout judicial proceedings. This right shall apply to male children until they attain adulthood and to female children until their marriage. A child born to a Devadasi shall be considered a legitimate child under the personal laws of Hindu religion. Such a child shall be entitled to inherit and succeed to the property of both parents.
4. Social Security and Privacy: Special legal protection shall be provided to safeguard the privacy of Devadasi women and their children. No child of a Devadasi shall be subjected to discrimination on the grounds of not knowing the identity of their father. In education, healthcare, government schemes, and official records, mentioning the father’s name shall not be mandatory. Similarly, while applying for documents such as licenses, passports, PAN cards, ration cards, and other certificates, children of Devadasis shall no longer be required to disclose their father’s name.
5. Rehabilitation and Empowerment: Devadasi families shall be provided with free housing, education, training, and employment opportunities. The State Government shall design and implement special schemes for their rehabilitation.
6.  Stringent Punishment and Enforcement:
   Any ceremony or act of dedicating a woman as a Devadasi – whether performed, permitted, facilitated, or promoted within any premises under control shall be deemed a criminal offence. Continuation of the Devadasi system shall attract imprisonment of up to 5 years and a fine of up to ₹1,00,000. During fairs and festivals, District Collectors shall take strict measures to prevent mass dedications. Anyone who promotes or propagates the Devadasi system shall be punishable with imprisonment ranging from 1 to 5 years, or a fine not less than ₹50,000, or both. If an offender who has once been convicted commits the offence again, they shall be liable to imprisonment ranging from 1 to 7 years and a fine which may extend up to ₹2,00,000, as specified in the Bill.

Expected Outcomes: This law will provide comprehensive rehabilitation for affected women, including land, housing, and healthcare support. It will bridge the current gap wherein Devadasis remain unregistered and excluded from welfare schemes. As a result, the Devadasi system will gradually disappear. Exploited women and children will gain justice and dignity in society. Paternal rights and inheritance rights will be secured. Their standard of living will improve through the government’s rehabilitation schemes. The enactment of this new law by the Government of Karnataka marks a historic step towards the complete eradication of the Devadasi system. It paves the way for social justice, women’s empowerment, and the protection of human rights. For the successful implementation of this law, cooperation from the government, the judiciary, and the public is essential.

Conclusion

The superstitions and inequalities deeply rooted among the people cannot be eradicated overnight. It is difficult and almost impossible to expect immediate change. In this context, it is urgent to conduct studies on the present social life of Devadasis, their living conditions, social and economic backgrounds, as well as the goals and aspirations concerning the children of Devadasis, and the problems they face. Along with this Act, it is necessary to address these gaps and take action to resolve them.

As a society, we must complement legal reforms with awareness, rehabilitation, and compassion. Only then can we ensure that no woman or child ever suffers from the stigma of the Devadasi system again.

Author :

Dr. Rajendraprasad.P MSW, PhD

Head Community Consultation

GRAAM, Mysuru