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History[ edit ] According to rules concerning temple worship Agamas , dance and music are necessary ingredients of daily puja of deities in temples. Ancient and medieval history[ edit ] The first reference to dancing girls in temples is found in Kalidasa ‘s “Meghadhoot”. It is said that dancing girls were present at the time of worship in the Mahakal Temple of Ujjain. Some scholars are of the opinion that probably the custom of dedicating girls to temples became quite common in the 6th century CE, as most of the Puranas containing reference to it have been written during this period.

Several Puranas recommended that arrangements should be made to enlist the services of singing girls for worship at temples. By the end of the 10th century, the total number of devadasis in many temples was in direct proportion to the wealth and prestige of the temple.

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History[ edit ] According to rules concerning temple worship Agamas , dance and music are necessary ingredients of daily puja of deities in temples. Ancient and medieval period[ edit ] The definite origin of Devadasi tradition is unknown to history. There appears no mention of such tradition in the ancient works of Buddhist Jatakas, Kaultilya and Vatsyayana. Altekar states, “the custom of association of dancing girls with temples is unknown to Jataka literature.

It is not mentioned by Greek writers, and Arthashastra , which describes in detail the life of Ganikas, is silent about it. An inscription dated to the 11th century suggests that there were Devadasis attached to the temple at Tanjore in South India. Similarly, there were Devadasis at Someshwer shrine of Gujarat. During this period, royal patrons provided them with gifts of land, property and jewellery.

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The ancient tradition suggests that originally there was but one Purana. These three, together with Lomaharshana’s, comprise the Mulasamhita, from which the later eighteen Puranas were derived. Kane, it is not certain whether these texts suggested several works or single work with the term Purana. Therefore, states Kane, that in the later Vedic period at least, the Puranas referred to three or more texts, and that they were studied and recited [21] In numerous passages the Mahabharata mentions ‘Purana’ in both singular and plural forms.

Moreover, it is not unlikely that, where the singular ‘Puranam’ was employed in the texts, a class of works was meant.

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Iranians have been involved in trade with India from Achaemenid times, but the creation of a Parsi settlement in India was the outcome of the migration of Zoroastrian refugees from their original homeland in medieval Islamic Persia. There is debate over the exact date of this exodus: Furthermore, these are dates between events not all of which can be confidently identified. There is also a further overriding problem. The account of the exodus begins by describing how a group of devout Zoroastrians in Persia went into hiding in the mountains during a time of fierce Islamic persecution.

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The word Puranas (/ p ʊ ˈ r ɑː n ə z /; Sanskrit: पुराण, purāṇa) literally means “ancient, old”, and it is a vast genre of Indian literature about a wide range of topics, particularly myths, legends and other traditional lore. Composed primarily in Sanskrit, but also in regional languages, several of these texts are named after major Hindu deities such as Vishnu, Shiva and Devi.

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Iranians have been involved in trade with India from Achaemenid times, but the creation of a Parsi settlement in India was the outcome of the migration of Zoroastrian refugees from their original homeland in medieval Islamic Persia. There is debate over the exact date of this exodus: Furthermore, these are dates between events not all of which can be confidently identified. There is also a further overriding problem. The account of the exodus begins by describing how a group of devout Zoroastrians in Persia went into hiding in the mountains during a time of fierce Islamic persecution.

After a hundred years they moved on to Hormuz, but still remained under threat of oppression. Help us to get out of this danger. There they sought permission to settle from the local ruler, Jadi Rana. He asked for an account of their religion and laid down four pre-conditions before agreeing to grant them sanctuary: They should use only the local language, the women should adopt the local dress, they must put down their weapons and vow never to use them and, finally, their marriage ceremonies should be conducted only in the evening; the dastur agreed.

In his account of their religion he emphasized the features that accorded with Hinduism, for instance, reverence for the sun and the moon, fire and water, and the cow. He also stressed that their women observed strict purity laws. In short, the settlement in India was written in the stars, their safe arrival was due to divine aid, and they were not asked to forsake any significant aspects of their religion; indeed Zoroastrianism shared much in common with that of the Hindus.

Tradition states that the Parsi affirmations of their religion were delivered in sixteen statements Skt.

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