14. Kinds of Cloth

Various types of cloth are referred to from an examination of which it can be concluded that the use of cotton, silk and woolen clothes was quite in vogue. The term (kosakara! (217.92) suggests that the silk clothes were used. The Brahma Purana lists two terms & referring to the trades depending on cloth, viz. vastravikrayaka and vastrasucaka (44.30,32). The term 'vastrasucaka' suggests that the art of tailoring was known. Asuka: It is a type of silk made from cocoons (silk-worm) 20. The Brahma Purana states that one who steals amsuka is born as a parrot (217.93). According to the Brhatkalpasutra -bhagya (4.33,61), Z is explained as 'Kosikarakhyah krmlh tasmajjatan' or 'Cinanamajanapadah tatra yah slaksnatarapatah 20 Cinamsuka For details vide Agrawala V.S., Harsacarita, eka samskrtika adhyayana (in Hindi), P. 78; Moti Chandra, Pracina Bharatiya Vesabhusa (in Hindi), PP. 148, 153, 154.

420 tasmaj jatam '21 i.e. it is a cloth made from smooth silk from a Janapada Cina by name. Astarana:- The Brahma Purana states that the astaranas were given in dana at the time of the performance of sacrifice (47. The astarana means either a rug or carpet. 84), Avika:- It is referred to in the Bru.(2.3.6) and it means literally the wooden cloth made of sheep's wool.22 The Brahma Purana states that by stealing avika, a man is born either as a hare or worm. 23 Dukula:- According to Amarakosa, the word Dukula is a synonym for ksauma 24, Dukula means a very fine cloth or raize raiment made of the inner bark of the dukula plant. 25 The Brahma Purana states that women wore dukula (47.88.89). One who steals dukula is born as a swan (217.93). One who gives dukila in dana at the time of performing a sraddha gets desired objects (220.140). 21 Moti Chandra, Ibid., PP. 148-149. 22 Ibid, P.10. 23 24 25 - (217.15), The reading of the ms.'ka', viz. 'Kose' Jantu' seems to be better. The ms.'kha' reads 'Hansa' instead of 'Sasa'. Moti Chandra, Op.Cit.,PP.54-55, Agrawal V.S.: Op.Cit. PP.76-77, The Varnakasamuc@aya (ed. by Sandesara B.J.) describes it as 'krmikulad dukulam iva' Whereas it is said to be made of the strands of the bark of the Dukula tree (Moti Chandra, Op.Cit.,P.54). Monier Williams, A Sanskrit English Dictionary, P. 483.

421 Govastra:The meaning is not clear. It is stated that one should give Govastra to one's acarya after worshipping lord Purusottama.² 27 Kambala:- It is a blanket made of wool. The Brahma Purana states that for the performance of the sacrifice of king Indradyumna, tho kambalas were collected (44.7), (47.23). Karpasika:- The cotton clothes were used during the The word Karpasa does not occur in 28 Indus valley civilization. the vedic samhitas as well as in the Brahmanas. The earliest reference to it is found in the Asvalayana-srauta-sutra (2.3. 4.17) and the Latyayana-srauta-sutra (2-6-1; 9.2.14). The Brahma Purana states that one who steals Karpasa is born as a Kraunca bird (217.94). The Karpasa is recommended for being given at sraddha (220.140 & 146). Kasa:- It is a kind of grass used for mats. The Brahma Purana states that a vanaprastha should wear clothes made up of Kasa (222-41), Kaupina:- Generally it means a small piece of cloth 29 The Brahma Purana states that people worn over the private parts 26 27 28 29 (67.42). The reading of mss. 'ka' and 'kha', viz. 'Suvastra' seems to be better. For details vide Moti Chandra, Op.Cit., PP.10,28 ff.; 51-52, 58, 57, and Varnakasamuccaya, Op.Cit., PP.121, 181, 188, etc. Moti Chandra, Ibid., P. 14,26. For details regarding Kaupina, vide Moti Chandra, Ibid., PP. 3, 36, 135, 162.

422 covered by kaupina desire kalpadrumas on account of the Maya of lord Visnu (203.16). The Brahma Purana Kauseva:- It is a s type of silk made from cocoons. recommends it for being given in dane at the time of performing sraddha, and one who gives it in dana gets the desired objects (220.140), but immediately afterwards it is stated that the kauseya should be avoided at the time of sraddha -ceremony (220.146). Ksauma:of Atesi.30 It is a silk cloth prepared from the bark Though, the Amarakosa identifies dukula and The ksauma as stated above in the discussion of 'Dukula', the Brahma Purana distinguishes between the two in as much as it states that if a man steals dukula he gets the birth of a swan whereas the man who steals ksauma is born as a rabbit or worm (217.93,95). ksauma-vastra is recommended for being given in dana at sraddha and here also the ksauma and the dukula are distinguished (220.140). The ksaumasutra also is recommended for being given at the time of sraddha (220.146). Kusa:- There are references in the vedic texts to the wife of a sacrificer putting on a garment of kusa grass. 31 30 31 Ibid.,PP.13-14, 26, 28, 30, 36, 55, 48, 97,147,157, 162. Set.Brah, V.2.1,8, Taittsam, vi.1.9,7; 11.2; Alt.Brah. 1.8, etc. Vaj.Sam.,11.32; x 1.40. Commenting on this Dr. Das observes, 'this is a relic of byegone ages when probably grass dress was used.' Rgvedic culture, P.211.

423 The Brahma Purana states that a vanaprastha should wear an uttariya made from kusa grass (222.41). This shows that kusa grass was used for making clothes. Patrorna:- This cloth is made from the fibres of the bark of Naga, Lakuca, Bakul and Banyan trees. The Brahma Purana states that it should not be given in dana at the time of sraddha -ceremony (220.146). Again it is stated that one who steals patrorna gets the birth of an osprey (217.92). Pattai- It is a silk-cloth. According to the commentary of Acaraniga (2.5.1.3), the definition of patta is given as 'Pattasutra nispannani', i.e. cloth made up of PattaThe same meaning is given in the commentary on the sutra. Brhatkalpasutrabhasya. 32 The Brahma Purana states that one should not give Pattasutra in dana at the time of sraddha (220.146). One who steals patta is born as a rabbit or worm (217.94,95). Women used to wear patta (47.89) and the use of pattavasas in general is also referred to (241,13). Rankava:- It is a type of cloth made from the skin 33. The of Ranku deer. Dr. Moti Chandra states that the cloth Rankava is made up of the skin of the goats of the Pamir country Brahma Purana states that in the sacrifice of king Indradyumna, many 32 Ibid., PP. 148, 153, 169. 33 Moti Chandra, Ibid., PP. 145-147; Wood: A Journey to oxus, London, 1892, Introduction by Yule, g. 57.

Rankavas were collected and given in dana(47.23,84). Sana:- 424 34 It is a cloth made up of hemp. The Brahma Purana states that a hempen cloth (sanam) should be given in dana at the performance of staddha (220.146). Varnaka:- Sama Sastri gives the meaning of this cloth as coloured blanket (kambala) 35. The Brahma Purana states that one who steals varnaka is born as musk-rat (217.97). Costume 36 The vedic Aryans used two garments, one upper and the other lower, but the vedic evidence does not clarify whether males and females used different kinds of dress.37 The style of clothing seems to have remained unchanged till the time of the Brahmanas.38 Expressions such as divyavastradhara (178.69), (44.24), caruvesah (44.25), (41.23), and Tucirani vasamsi (192.71) are frequently used in the descriptions but they do not lead to any inference. But the Brahma Purana frequently mentions uttariya or 34 For details vide Moti Chandra, Ibid., P.97. 35 Kautilya's Arthasastra, P. 89, F.N.8. 36 For costumes as it figures in Sanskrit and Prakrit literature, vide Ghurhe G.S.: Indian Costume, Appendix,PP.227 ff. 37 Das, Op.Cit., PP.210-5; Altekar 4.S.: Position of Women in Hindu Civilization, PP.334-5; Vedic Index 1.292; Cambridge History of India, I. 137. 38 Cambridge History of India, I.137.

425 upper garment (40.37), (178.75), (222.41). Again it is said that after taking both one should wear two clothes which shows that generally the dress consisted of two clothes (67.22). Again, a man is prohibited from eating, worshipping the gods, calling the brahmins, invoking fire and performing homa when clad in a single garment (221.33). At one place it is stated that the women used to cover their breasts with bodice (kancuka Gujarati: Kancavo, Kamcali) and wore patta and dukula (47.87, 89). Again there are references to kataikavasana and katakavastra (241.12). Do they refer to cloth covering hips? Once there is a reference to 'ekavasas' and 'caturvasas' (241.8) but the context does not give any useful clue for the present enquiry. Art of Weaving:Spinning and weaving was a useful From the industry at all periods of Indian history.39 reference to tantuvaya in the Brahma Purana (44.38), it can be concluded that the art of weaving was well-known at that time. Art of Washing: Connected with the art of weaving, was the subsidiary art of washing. The Brahma Purana refers to Subhra (47.84) and dhauta (67.37), (28.21) clothes. Again it is stated that at the time of sraddha one should give new and 39 Mohenjo Daro and the Indus Valley Civilization, Vol.I, P.32.

426 well-washed clothes (217.77). Here as the brand new and washed clothes are distinguished, it can be surmised that the art of washing was quite well-known. The following directions are given for the purification of clothes. Thus it is said that the clothes and leather are cleansed with water, the cotton clothes with water and ashes, the antelope skins and thick clothes with sprinkling, the bark garments or valkalas with water and clay and the avika clothes with oily sediment of the white mustard (siddharthakalka) or the sediment from the sesamum seed (tilakalka), (213.113-119). In the list of occupations, there is a reference to Rajaka or washerman which also supports the above inference (44.31). Art of Dyeing:- The subordinate art of dyeing came into vogue together with weaving. As regards the dyes and colours, the Brahma Purana often refers to white, blue, yellow, red and multi-coloured clothes. Thus it is said that king Indradyumna gave white clothes in dana (47.84,85). Among the popular customs, it is stated that one should wear white (dhaval) clothes (221.81). The platform that was erected for the bath of krsna and Balarama was covered with a white cloth (65.7). It is well-known that lord krsna had a peculiar. complexion, viz. 'Ghanasyama' and that he wore yellow clothes and Balarama was fair in complexion and wore blue clothes.

427 The Brahma Purana also refers to krsna as 'Pitavasas' or 'Pitambaradharah' (50,52), (176.10), (178.8-10,23-24), (191.22-24), (207.17,18) and Balarama as 'Nilambaradharah' (50.50), (198.17), (191.22-24), (202.24). It seems that the colour-contrast matching scheme was known in those days. Even at present a fair lady would like to put on dress ofa a dek colour and it is a popular fashion to put on a dark blouse with a yellow sari and a yellow blouse with a dark sari. Lord Sesa is said to wear blue clothes (21.17) and Balarama to wear 'asita' clothes (192.38). The prostitutes are once described as wearing yellow clothes (65.17). The red coloured cloth is also referred to lord siva, is described as wearing red clothes (40.67). The purusa emerging from the perspiration of Siva is also described as wearing red clothes (39.81). Lord Yama is descrioed as wearing red clothes (215.49). The prostitutes also are said to wear red clothes (65.17). Again it is stated that one who steals red clothes is born as a Jivajivaka or cakora bird (217.96). But once it is stated that one should not wear The multired, variegated or black clothes (221.50-54). coloured garment is again referred to when it is stated that the idol of Subhadra was dressed in a variegated coloured garment (vicitravastra-samachannam) (50.93). In the list of occupations, a Rangopajivin is referred to, which evidences the inference that the art of dyeing was well-known (44.30). Though

428 here the term may well refer to a 'painter' but in another place there is a definite reference to a dyer, viz. when it is stated that krsna and Balarama defeated the dyer (Rangakaraka) of Kamsa and snatched away coloured clothes from him (192.71). Once Lord Krsna and Balarama are said to wear clothes decorated with the Suvarnanjanacurna (187.4). It seems that the borders of the clothes were engraved with gold. Even the Dharmasastras prescribe that while performing a holy act one should wear a golden-bordered cloth (187.4). Usnisa- Head-dress:Head-dress was common in ancient India and even in modern India some kind of head-dress is put on by people on ceremonial, or on important occasions, or even when one goes out, except in Bengal, Orissa and Assam. The Brahma Purana states that the deityas wore usnisa and Mukuta (213.98). Chatra-Umbrella:- Both Brhatsaphita (ch.72.922-924) and Yuktikalapataru (ch.43,PP.62-67) devote each a chapter on unbrella. The Brahma Purana prescribes the dana of umbrella (67.40) and states that one who gives umbrella in dana goes to the Yamaloka in chariots yoked with horses and elephants (216.12,13) (29.58). Footwear:- Footwears were in common use in ancient 40 Majumdar G.P., Op.Cit., P. 202.

429 41 The India both as a matter of luxury and as a necessity. Footwears were of two types, viz. those made of wood are called Paduka and those of grass or leather are called Upanah. Brahma Purana refers to Paduka (58.42) and prescribes the dana of Upanah (67.40), (216.12,13). Once it is stated that the teacher should be given shoes and umbrellas (67.42). Again it is stated that a person should not wear the shoes worn already by others (221.41). Stick:Stick is the final adjunct of dress. The Brahma Purana refers to Yasti (58.43). Lord Siva is described as holding three dandas (40.65) and is called dandi (40.12). The Abhiras also are said to have used sticks for fighting with Arjuna (212.18). But the Brahma Purana does not throw any light whether the stick was used as a part of the parapharnelia constituting the entire costume. Ornaments:Bharata in his Natyasastra writes: 'According to the sages the ornaments of the human body are of four kinds; these are technically called avedhya, bandhaniya, ksepya and aropya. Earrings etc., i.e. ornaments for the ear are called avedhya; belts, bangles etc. come under bandhanfya; anklets and other ornaments of the feet are called ksepya and golden threads and various kinds of necklaces are called aropya. Ornaments of the head are crowns, tiaras, etc.%; that of the ear are ear-rings and the like; that of the finger are 1.41 ibid p 205 h

430 vatika and rings; that of the throat (kantha) are pearl necklaces, harsaka, threads etc.; that of the upper arms are keyura and angada; that of the neck and breast trisara and neck chains; the ornaments of the body are pearl-beads and other garlands, and the ornaments of the waist are tarala and sutraka. These are used by both males and females.42 above. The Brahma Purana refers to most of the ornaments stated The terms 'Abharana', 'alankara' and 'abhusana' are used to denote ornaments in general. Women are said to have worn all the ornaments (41.22), (43.39). Men are said to have worn the divine ornaments (43.34). The sage Kandu is also said to have worn divine ornaments when he enjoyed with the nymph Pramloca (178.62). The idol of Subhadra is said to be decorated by vicitra ornaments (50.54). King Surasena gave vicitra ornaments to his sister Bhogavati at the time of marriage (111.49). Parvati was brought in the wedding-hall after being decorated with proper ornaments - Yogyabharanasanpada (36.120). The names of the following ornaments in particular are mentioned:Aksasutra:- It is mentioned along with the other requisites of a Sadhu (58.43). Ibid., Toilet, P.663. 42 Ibid.,

431 Angada:- Bracelet on the upper arm. 43 Bracelets were used by the Aryans of the Rgvedic period 44 and continued 45 to be used in later times. The Yaksa statue from Patna of about the third century B.C. shows that both bracelets and armlets were used in that period. The Brahma Purana states that the idol of Lord Vasudeva is decorated by the ornament Angada (176.10, 23), (44.15). A Keyura is worn on the upper arm by both the sexes. 46 Both Angadas and Keyuras are of frequent mention in the Mbh. and Hopkins says that armlets are the most frequently mentioned ornaments in the great epic. The Brahma Purana describes lord 47 krsna as wearing Keyura (192.41). 48 head. A kataka (bracelet) is also once referred to (241.12). Cudamani:It is a jewel worn on the top of the The Brahma Purana states that the cudamani is the best among the ornaments (64.25). 43 Macdonell A.A., A Practical Sanskri-Dictionary, P.4. Cambridge History of India, I.101; Macdonell, HSL, P.164; Altekar A.S., Op.Cit., P.360. 44 45 46 Vide Stella Kramrisch, Indian Sculpture, Plate I, No.2. Macdonell A.A., Op.Cit., P.74. 47 JAOS, 13.317. 48 Apte V.S.: The Practical Sanskrit-English Dictionary, P.438.

432 Dama:It is a wreath or girdle. The prostitutes are said to wear dama (65.17). Elsewhere people in general are said to have worn it (46.9). In both the instances, dama is associated with Mala. Ghanta:- It is not certain whether it was an ornament but lord Siva is associated with its use. He is called ekaghanta, ghantajalpa, ghantin, sahasrasataghanta and ghantamalapriya (40.26). The last reference suggests that a necklace of bells was worn round the necks. Hara:- Since the vedic times the use of necklace as 49 In the Brahma Purana there are many an ornament was in vogue. references to Hara. Lord Purusottama (53.33), Indra (36.9) and women (41.20) are described as wearing necklace. The Ratnahara (47.70) and the muktahara (65.7) are also mentioned. Lord Seda is described as wearing a white necklace (21.17). Jambunada:- It is an ornament of gold for the siddhas in Jambudvipa.50 Kanci:- It is a small girdle generally adorned with bells.51 The Brahma Purana states that women wear it and it is associated with anklets (43.40). 52 Rv. Krsna Karnabharana:- The ear-rings are referred to in the The ladies are said to wear ornaments (43.38). Krsna 49 Das, Op.Cit.,P.217,cf.also Macdonell,HSL,164 and Cambridge History of India, I.101. 50 18.28,also mat.P.(114.79) 51 Kantawala S.G.:Cultural History from the Matsya-Purana, P.618. 52 Altekar A.S., Op.Cit., P.358,Macdonell, HSL, P.164,Das, Op.Cit. P.216.

433 is said to wear a beautiful karnavatansaka (42.97). The word 'Karnavatamsaka' occurs in the Harsacarita of Bana. 53 Out of all the ornaments, the Kundala is most frequently referred to in the Brahma Purana Lord krsna is said to have worn divine Kundala (53.33), (176.10), The prostitutes are said to wear ear-rings (65.18). Lord Siva is also described as wearing ear-rings (37.11). as wearing ear-rings (192.38). Balarama is also referred to Again, there are references to the style of wearing one Kundala. Thus Balarama (50.50), (198.15) and Sesa (21.16) are said to wear one Kundala. It The seems that the one ear-ring was not worn in the lobe of the ear but it was worn in one ear on its upper part. Even at present the style of wearing one Kundala in this way is in vogue. karnapura is also referred to (46.19). The young men are said to wear the mrstakundalas, i.e.bright or polished ear-rings (41.28), (44.22). Kinkini:- The Brahma Purana refers to them always in connection with aeroplanes. round the sides of aeroplanes. It seems that tiny bells were tied Kirita and Mukuta:The Rv. does not provide any evidence whether the people used any head-dress such as a crown or a turban.54 The wearing of crowns was a later usage. 53 P.73 54 For details vide Patil D.R., Cultural History from the Vayu-Purana, P.208.

434 The Brahma Purana describes the lord Sasa as a Kiritin (21.17). Lord krsna is described as wearing a Mukuta (42.47), (176.10,23), (192,41), (44.15) and a Kirita(207.18). The daityas are also said to wear Mukuta and Kirita (213.98,99). Nupura:- (Anklets) The Rv. mentions anklets 55 (40.21), (43.40). The 'Padanupura' is again referred to in connection with women (47.89). Srivatsa:- It is a mark of curl of hair on the breast of Visnu or krsna and of other divine beings, said to be white and represented in pictures by a symbol resembling a cruciform flower. Dr.Patil doubts whether it should be 56 called a distinguishing ornament of Visnu 57 The Brahma Purana often associates 'Srivatsa' with Visnu or krsna and calls it either a 'Laksma' or 'Anka' i.e. a sign of lord krsna (192.41). Suvarnastabaka:- It is an ornament having the shape and design of a flower made up of gold is referred to (65.18). Swastika:- Any lucky or auspicious object, especially as a kind of mystical cross or mark made on person and things to denote good luck. It is shaped like a Greek cross with the extremities of the four arms bent round in the same 55 Macdonell, HSL, P. 164. 56 Monier Williams, Op.Cit., P.1100. 57 Patil D.R., Op.Cit., P.88,

435 direction, the majority of scholars regard it as a solar symbol, i.e. as representing a curtailed form of the wheel of solar Visnu, consisting of four spokes crossing each other at right angles with short fragments of the periphery of the circle at the end of each spoke turning round in one direction to denote the course of the Sun; according to the late Sir A.Cunningham it has no connection with Sun-worship, but its shape represents a monogram or interlacing of the letters of the auspicious words`su asti in the Asoka characters, amongst the Jains it is one of the fourteen auspicious marks and is the emblem of the seventh arhat of the present avasarpini. 58 The Brahma Purana states the lord Sesa wore a Swastika-shaped ornament (21.15). Valaya:Its use is associated by the Brahma Purana with the Gopis and it is said that while playing the Rasalila, their valayas produced sweet-sound (189.34,36).