365bet娱乐

SECTION 3. ARTS A. Clothing, Ornaments and Toilet. The art of decorating the body is called 'Aharanavihi'. It is said to be fourfold (cauvviham 24.5). The Thananga¹ (4.374), tells us that 1. Cvauviha alan kare...kesalankare vatthalankaremallalamkare abharanalamkare.

EDUCATION AND ARCHITECTURE 427 the Alankara-vidhi consisted of (1) clothing, (2) ornamentation, (3) hair-dressing and (4) the use of flowers. Clothing: The clothing is denoted by 'Vattha'-Vastra (3.135; 64.10), Ambara (49.20), Kappada-Karpata (25.18) and Celiya (99.25). The dress is indicated by Parihana Paridhana (25.18; 30.64), Vesa, Vasa Vesa (34 23; 3.122) and 'Nevattha'-Nepathya (94.30.) The fabrics referred to are 'Khomaya'-Ksauma, Dugulla= Dukula, Valaya-Balaja. Cinamsuya = Cinamsuka and Patta (102.121). The Ksauma is linen³. The Dukula is made of the tissues of the inner bark of the Dukula plant. It is also called as a particular type of cloth of the Gauda country. The Balaja is a hairy fabric made of wool or hairs of camel, deer, mouse or other animals. The Cinamsuka is the China-silk and the Patala is a particular cloth which is interwoven with golden threads (tissues). The Patta is also called as Divyamsuka (Divvamsuya 3.99). There are various references to Amsuka (Amsuya 16.4; 68.30; Thanamsuya 68.40). The Patta and the Amsuka are described as Kitaja i. e. the varieties of silk made from insects. There is a reference to Tula (Tulinisannadga 35.24). It is called the fibre of Arka plant or Salmali tree or cotton. The needle is denoted by Sui=Suci (1.13) and the thread by Dora (8.108). The bark and leaves of the trees as well as the grass were also used for covering the body. Recluses are referred to be using them (vakkalacivaro-kusapattaniyamsana 3.143). In the Buddhist literature Civara denoted the robe of the Bhiksus, which was made of stitched rags. Here also it may mean the robe prepared of bark or the tattered cloth. The barbarians namely the Kiratas and the Sabaras called as Mlecchas or Ardhabarbaras (275, 7-8) are mentioned to be putting on bark and leaves (Vakkalapattaniyaccha 27. 33) on their bodies. Dyed clothes were in use. There are references to white (seyambara 66.30, siyambara 10.46), yellow (piyambara 49.20) blue (nila 3.122) and redochre (kasaya 39.110) clothes. There is a single reference to a Jaina monk robed in white garments (22. 78). Nun 1. Abhidhana Rajendra Kosa, 2. Ibid. 3. Ibid. 4. Anuyogadvara Sutra, 37. vihe Life in Ancient India, p. 129, 5. Abhidhana Rajendra Kosa. 6. A Sanskrit English Dictionary by Sir Monier Monier-Williams.

428 A CRITICAL STUDY OF PAUMACARIYAM Sita (103.165) and Devarsi Narada are referred to be putting on white clothes (78.8). On the occasion of performing a worship of the Jinas the laymen used to wear white clothes (10.46; 66.30). Rama is said to be wearing yellow clothes during his exile (49.20). The criminals at night used to put on blue clothes (103.14) so that they might not be perceived easily. The recluses used to wear redochre coloured clothes. Usually the male dress consisted of two pieces of cloth (dokappadaparihano 25.18) namely the Uttariya (Uttarijja 8.220), the upper garment and the lowar garment (kadiyadapatta 3.29). The upper garment was a scarf which covered the shoulders while the lower garment was tied round the waist and covered the lower part of the body. It was the lion cloth or dhoti. There is a reference to Kancuka which was put on by Kalyanamala who kept covering her body with a male attire. She removed it off to disclse her identity to Rama and Laksmana (oindhai kancuyam sarirao 34. 15). It is explained as a coat like jacket, full-sleeved and hanging up to the knees. The foot wears are referred to as Padukas (pauao 80. 8)." The female dress consisted or three garments. The Uttariya (10.37; 67.25), the bodice (Kancua 9.11; Thanamsuya 68.40) and a lower garment. The last one is not referred to. A woman in a miserable condition is said to be wearing Cira (30.64) which would denote old, decayed or tattered cloth. The references to Vicittavattha (53.108) of the warriors of Indrajit and the Cittamsuya (41.51) of a girl indicate that some pictures or designs were printed on the cloth. (Kusumapadocchaiyapallanke The references to Kusumapata 2.10.1; 16.72) and Kamalastarana (Kamalottharana 46.84) indicate that bed sheets decorated with the embroidery work of flowers. used Costly cloths set with gems were were in use. on religious occasions (Manipadayala 3.137). A blanket of high class variety is also mentioned (Kambalarayana 42.24). Ornaments:-The ornaments are denoted by Abharanas (27.33), Vibhusanas (95.8) and Alankaras (2.1). The ornaments worn on the head (68.33). The crown-Mukuta (Mauda 3.1) 1. Harsavarta eka Samsakrtika Adhyayana, pp. 79 150. were called Sirabhusanas was worn by a king. The

EDUCATION AND ARCHITECTURE 429 diadem or crest-Kirita (Tirida 53.108) has been referred to be adoring the heads of warriors. They were studded with pearls. The Cudamani, i. e. a precious stone of brilliance was also worn on head (3.98). It is also called Sikhamani i.e. it was fixed on the tuft of the head (7.106). The Santanayasehara was perhaps a crest of precious stones. It is mentioned to be fixed on the head of Rsabhadeva by the celestial beings on the occasion of his birth-ablution ceremony (3.98). Ears were adorned with ear-rings which were made of gold (kanyakundala 49.30), and sometimes set with gems (manikundala 36.5), or rubies (kundalamanikka). Ornaments worn. neck were the gold thread (kanthasutta 56.14), or the chain (kanthiyam 68.30) of shining jewels (vararayanapajjalanti) or the necklace (hara 36.4) made of jewels (7.96) and precious stones (5.131). Arms were decorated with armlets (keura 46. 29; 62.9; 82.71) and bracelets (hemakankana 53.107) made of gold or set with rubies (manikkakadayam 3.98). Rings decorated the fingers and thumbs (anguleyaya 49.35; mudda 33.57). They were made of gold and set with jewels (33.56; 16.88). Sometimes an image was also designed on the gem of a ring (bimbasannihiyam 33.56). Sometimes rings were imprinted with the names of their owners (namamuddiyam 16.68; namammuddam 5.32). The waist-chain was worn on the cloth tied to the waist (kadisuttam pinaddham kadiyadapattammi 3.99). They were very costly (mahaggham 33.86), made of gold (suvannabaddhasuttaya 53.107) and jewels (3.99; 27.33). Women were very fond of wearing ornaments. They were given special training in this art of decoration (24.5). Except Gudamani no other head ornament is mentioned (49. 35; 36.5;111. 7). Just like men they adorned their bodies with earrings (33.70, 71; 68. 33; 70. 22; 111. 7), necklaces (67. 25; 100. 5, 1; 111. 7), bracelets 16. 4; 67. 25; 100. 51) and waist-chains (16. 4). Besides that Mekhalagirdle (67. 22; 111. 7) studded with jewels has been mentioned. Nupuras (neura 68.33) adorned the ankles of the women. a Naksatramala (2. 39), a Naksatramala (2. 39), The Paumacariya refers to decorating the neck of the elephant of Indra. Kautilya (2. 11. 13) describes it as an ornament of 27 strings of pearls. It is called as a garland of stars (An Encylopaedia of Hindu Architecture, p. 240) also. Toilet ;-The toilet consisted of several articles of cosmetics such as unguents, powders, pastes, ointments, perfumes, incense and flowers. The bathing is denoted by majjanavihi (28. 11) or nhanavihi (77. 29). Well-to-do families maintained special apartment for

430 A CRITICAL STUDY OF PAUMACARIYAM bathing. It was called majjanahara (69. 6) which was duly equipped with water-pitchers, bath-stools and fragrant substances. These pitchers were made of gold (kanayakalasa 77. 30) and set with precious stones (rayanakancanamaya, manimayakumbha 69.8). The bath stools (majjanapidha) were-set with Vaidurya gems (veruliyamaya 69.7;veruliyanhanapidha 77. 30). The bath of the royal persocs was made pleasant by the recital of songs and playing of musical instruments (69. 9; 77. 30). Special ladies were appointed for giving bath to the royals. and the nobles (69. 10; 77. 29). Cool water agreeable to the body was preferred for bath. It was saturated with odoriferous substances (angasuhasiyalenam salilenam surahigandha paurenam 69, 11). At the time of taking bath unguents, fine fragrant powders and pastes of different colours were used (surahigandhacunnehim uvvattanti 3. 86: niddhesu suyandhesu ya uvvattanesu uvvattio 80. 57; uvvattanesu surabhim nanavihacunnavannagandhehim majjijjai 69. 10). On festive occasions people used perfumes, ointments and pastes (gandhaiesu dehanulevanasaesu 70. 59). Sandal paste was applied on the occasion of coronation (Candanakayangaraga 85. 21) also. Hair-dressing:-Ravana is referred to have dressed his hair-lockets (kuntalakayakaranijjo 69. 11) at the time of taking his bath. This instance indicates that necessary care was taken of the hair in keeping them clear by washing, applying fragrance and combing. The word Cuda of Cudamani suggests that men and women tied their tresses in one knot above their head. Sita is referred to as abaddhakesaveni which denotes that women used to knit the flock of their hair in a braid (54. 4). The references to Dhammilla¹ (8. 279; 100. 52) of the housewives indicate that the braided and ornamented hair of women were tied round their heads and were adorned with flowers and pearls. Mirror: Dappanayala (Darpana 7. 88) denoted the mirror which was used for looking at one's reflection. It was sometimes set with gems (97. 5). Saffron :-Saffron (kunkuma) was widely used by the people. Men as well as women applied it to their bodies. The celestial beings are referred to have applied it to the body of the Jina on the occasion of his sacramental-bath (3. 105). The rich used it as a common article of pleasure (kunkumakayamgaraga 31. 46). The bodies of Rama and Laksmana were besmeared with saffron when they were welcomed by king Mahidhara (36. 40). Even while fighting, the Raksasa and the Vanara warriors are mentioned to have anointed their bodies with 1- EHR, P. 245,

EDUCATION AND ARCHITECTURE 431 saffron (53. 108; 68. 3). The water of the river became coloured by the wash of the saffron besmeared on the bodies of the ladies of the king of Mahesvara, who were plying water-sports in the river with the king (angaparibhogalaggam kunkumadhovantapinjararuniyam 10. 44). It was applied to the breasts of women (117. 26) as it gave a cooling effect The Mlecch as have been referred to have applied some mineral powder (dhaukayamgaraga 27. 33) on their bodies. Articles of fragrance and incense:-The Paumacariya mentions the following articles of fragrance and incense : The aloe (aguruya), the olibanum (turukka) and the sandal (candana) were commonly used by the people (Janavayaparibhoyasusuyandham 2.11) for fragrance. The dark and red sandal (gosisa), the black aloe (kalagaru) and the camphor (kappura) were used for incense (surbhidhuvagandhaim. 14.92). Articles of fragrance and incense were regularly used for worshipping purposes (66.29). The betel leaf is mentioned along with the articles of cosmetics (tambolaphullagandhadehanulevana 70.59). It gave reddish (80.30) colour to the lips and it was chewed along with other fragrant ingredients, hence it may also be counted as an article of cosmetics. Flowers Flower was an important article of toilet. The art of decorating the body with wreaths and garlands of flowers was called 'mallavihi' (28.11). The people of ancient India had great love for flowers (gandhakusumatattilla 2.6). Married couples of Lanka are mentioned to be making a profuse use of flowers during the hours of amorous pleasures (tambolaphullagandhaiesu 70.59). The women of Saketapuri are referred to be wearing flowers on their heads (Kusumaunnam sisam 100.52). The lotus flower was used as an ear ornament by women (kannuppala 70.22)³. Crests of flowers were worn on the heads by the Raksasa warriors (pupphasehara 53.108). The Mlecchas decorated their bodies with the flowers of Srimanjari (27.33) in addition to other precious ornaments. Rama and Laksmana wore the garlands of fragrant flowers on the occasion of their coronation (sugandhakusumesu kaymala 85.21).