What are the basics of Prostitution?

Prostitution is believed to be one amongst the oldest of professions, globally. As

a commercialized vice it has existed in the world from time immemorial, though
its institution has never been recognized by the society as suc h. Both men and
women have been known to be engaged working under the name. Even after
being practiced throughout the ancient and modern cultures, it always got caught
in the middle of controversies, and is still found in the same list. Though some
find it sabotaging the morality of people, others have wider insights. Modern day
societies are found of not recognizing it because it brings in its train not only the
personal disorganization of persons concerned, but also affect the life
organization of the family and the community at large . In my research process I
learned about prostitution being a fair and common pract ice among all the
historical time periods of the world. The profession is also known for its
reference been made in the holy literary works such as the Hebrew Bible as well.
From Ramayana to Mahabharata all such epic eras too have been a witness to the
workings of this profession. Even after been given several names from around
the world they all still come under a single etymology i.e., Prostituta, which is a
Latin word for ‘to put up front for sale’. Although we all are mostly familiar
with concept of the same but there were times in the Indian history where from
the meaning to the indulgence in the profession differed from that of modern
India.

What was its role during the time of

Ancient India?
The earliest mention of prostitution is found to be made in the Rigveda, which is, by far, the
most ancient literary work of India. Although as a profession it made an appearance in the
literatures of a few centuries after the Vedas, it is still believed to have been a common
practice, in the society much earlier than that. Ancient India was not an exception to the
institution of prostitution and moreover became a stimulus to a systematically organize
institute of harlots. An entire chapter of Arthasastra by Kautilya also has been provided with
the topic on the duties of the Ganikadhyaksha or as called The Superintendent of prostitutes.
Even The Mauryan empire under the foster care of Chanakya recognized the profession as
that being of a major part of the functioning of the society rather than being a criminal
offence.

What was it like for the profession when under the Mauryan
Empire?
During the time of Mauryan empire or Chanakya’s support it was recognized as a form of
income for the state and was legalized throughout it. It was the first time the attention of the
state was drawn to the colony of prostitutes for its effective control and to bring it under the
obligation of a stabilized taxation system. The workings of it were already stated and divided
by Chanakya on behalf of the state as he thought of it as being remunerative. And thus, the
entire of the empire was guided with the system of prostitution.
So Chanakya classified the branch into three further sub-branches, that were: -
• Royal Prostitutes (Ganikadhyaksha)
• City-level Prostitutes (Rupajiva)
• Private Prostitutes/ Group of Prostitutes working for a private identity
All the above-mentioned classifications of harlots were under the hold of state and worked
according the assigned status. Through this the institute as whole earned a huge amount of
income.
Although Chanakya mentioned and laid down the rules for the functioning of the institute, he
never did mention anything about the Devadasis or their connection to the temples.

What were the rules that were laid down for the prostitutes
working in the King’s court and what do we understand by
them?
The rules as such were simple to comprehend and was for the smooth functioning of the
institute. Down below are the main ones so as for us to understand the status and livelihood
of the prostitutes in the aforementioned era.
• A prostitute (Ganika) was employed by the Superintendent of all the Ganikas
(Ganikadhyaksha) at the King’s court for annual income 0f 1000 panas.
• A Ganika whether or not with a family background of prostitutes, was taken into
consideration for her beauty and personal accomplishments.
• A rival prostitute, commonly called a Pratiganika, was also appointed by the
Ganikadhyaksha, but for half the salary from that of the first one.
• The mother or sister of these Ganikas were supposed to take place of them if the
Ganika herself moved out of the county or died. Or the mother could also have sent
some substitute in her former’s place.
• The prostitute who was seen as shredding her beauty was at once appointed as a nurse
(Matrika)
• The prostitute was asked to hold performances before the king from the age of 8 years
itself.
• Those prostitutes or female slaves who were rendered incapable of providing services
in the form of enjoyment were asked to work in the storehouse or kitchen of the king.
• The superintendent were the ones to determine the earnings, inheritance, income
(Aaye), expenditure, and future earnings (Aavati) of every prostitute.
• Every prostitute was supposed to provide information to the superintendent as to the
amount of her daily fees (Bhoga), her future income (Aayati), and the paramour
(under her influence).
Lastly, every prostitute (Rupajiva) was ordered to pay twice the amount of a day’s earnings
(Bhogadviguṇa) to the government every month. With all of these above-mentioned rules and
regulations we come to know about how strictly the state had vigilance and governance over
the institution. With this we also get to know that the people in those times were open to the
functioning of the institute, also were indulged openly in more or less manner.

Was there any other period in the ancient Indian history which
propagated prostitution? If yes, then what were the workings
of the institute during that era?
There were other times as well other than the Mauryan Empire, when the institution of
prostitution was present in the ancient Indian societies, and was witnessed under different
names, and followed different styles altogether. The following were the times which are
taken into consideration with the related topic: -

The Dev-Puranas – It has been found that after the Vedas even The Puranas have some
mention about the Devadasis and a system of prostitution where it is mentioned that a woman
who shared her couch with two men was called a Kulata, who served three men was a
Darshini, serving four simultaneously gave them a name of Pungaschalea and the woman
who served five men was called a Veshya. Similarly, the woman who gave herself to men
more than five in number was known as Mahaveshya.

The Brahmana period – In reference to The Vedas, the Brahmana period is also found to
have accepted prostitution to some extent. The prostitutes were called Vesya and deduced
from the proofs that they were created to minister to the vish or traders and merchants who
led a life cut off from their homes and wives. Basically, their work was seen as a necessity, of
serving the secluded ones, rather than being termed as a source of income for the state.

The Ramayana – There is a mention of prostitutes participating in the welcome festival for
Rama as Bharata ordered them to join in the return of the triumphant Rama. This proves that
the society back in that time did not repel for including the prostitutes in the social gatherings
and celebrations. The society was more open and witnessed everyone as one instead of
disapproving the prostitutes in the societal get-togethers.

The Mahabharata – On contrary to what we got to know about the status of prostitutes in
the Ramayana period and Mauryan period, in this time of the ancient India the prostitutes or
courtesans as called, were not allowed to live among the common people. They were not
mere fringe dwellers, in place of that, they were invited by people of high social status. They
wore everything in red, from garments to garlands. Even the ornaments which they wore
were made of red gold. With all this information we get to know that the courtesans were not
just any common people, living away from the eyes of the society, yet they were recognized
and called upon for the high charged services which could only be rendered only by the rich
in those times.
With this we get to know how in the different periods of Ancient India people had ways of
understanding and getting along with the concept of prostitution. How in different phases of
the period people looked at the humans working under the name of prostitutes, and what all
were their perceptions on the same.

So, what can we conclude?

As we already got the gist of the main points of the topic, I realized that different people
during the different times of Ancient India had differentiated views related to prostitution.
Where some used to look at it as a profit earning business, others just made it a topic of
necessity for the citizens who used to live a cut off life. Some saw and found it perfectly fine
for the prostitute works to attend the social gatherings, while others put a hand’s distance
from them. In some parts of the history people were fond of the beauty and talent of the
prostitutes, while in other times the prostitutes had to follow a dress code so as to be
recognized in the society according to their profession. I also noticed that during the ancient
Indian period women were mainly the ones to work as prostitutes and not males. Though a
transition was only noticed not before the ancient period of the country came to an end. At
last I would like to put forward my opinion that no matter what the time, people, only in some
parts of the country, are more open when it comes to discussing about this profession,
humans throughout the time have been judgemental to some extent forgetting to notice the
uniqueness of this profession.