2.1. Upper Garments (b): Avaguṇṭhana (Veil)

Avaguṇṭhana is a piece of cloth worn over the head in such a way so as to cover the face completely or partially. In some cases, Avaguṇṭhana was long enough to cover the entire body. Sometimes the upper garment itself served the purpose of a veil. It was generally a costume of married women especially those belonging to aristocratic families as well as the royal inmates of a harem. It was an important item among the bride’s dress also. It was not considered as a daily ware. Since women had no freedom to move to the public places in those days, they usually wore veil outside the harem. From which period the practice of wearing veil started is not clear. However we have reference to Avaguṇṭhana in Purāṇas, epics and in the later classical literature.

In Purāṇas^[1], we come across upper garment itself serving as a veil.

In Vālmīki-rāmāyaṇa^[2], we read of the lamentation of Maṇḍodarī on the death of Rāvaṇa, where the poet makes a reference to her veil. Even though there is no mention of a separate Avaguṇṭhana, Sītā^[3] also is described in many places as covering her head with the end of her lower garment.

But unlike Vālmīki-rāmāyaṇa, we have only rare mentions to a veil in Mahābhārata. There we find Draupadī covering her face with hair not in veil, when she sets out for exile^[4]. No reference is seen to Svayamvara, where princess wearing veil. Similarly Arjuna is said to be attracted by the beauty of Subhadrā as well as Citrāṅgadā^[5]. This shows that women other than royal families had the freedom to reveal their face before men. In another context, the daughters-in -law of Dhṛtarāṣtra^[6] are seen being introduced to the sages without veil.

Use of veil by women is attested by Pāṇīni^[7], Kauṭilya^[8], Kālidāsa^[9], Bāṇa^[10], Māgha^[11], Daṇḍi^[12], Śūdraka^[13] and Harṣavardhana^[14].

Even though use of Avaguṇṭhana was in vogue among women of social status, Bāṇa in one place in Kādambarī^[15] has described a tribal girl called Mātaṅgakanyā, going to the king’s court wearing a veil of red Aṃśuka. Abhisārikas also were represented by Bāṇa as wearing veil^[16]. Their veil was of blue colour. From Kādambarī we learn that a bride usually wore a veil of red colour.

In Mṛcchakaṭika^[17] there is a context, where a prostitute is described as attaining the status of a housewife by wearing a veil. From this it can be concluded that a veil symbolized chastity.

Footnotes and references:

[1]:

Matsyapurāṇa, 11.4

[2]:

VI, III.62

[3]:

60.2, 3

[4]:

II.71.6

[5]:

216.14, 15, 207.15,16, 3.54.8

[6]:

Ibid, XV.32, 9-15

[7]:

ICCO, pp.83-86

[8]:

Ibid

[9]:

Abhijñānaśākuntala, pp.13, 19; Mālavikāgnimitra, p.18

[10]:

Kādambarī, pp.192, 259; Harṣacarita, p.149

[11]:

Śiśupālavadha, I.25

[12]:

Avantisundarīkathā, pp.31, 36, 236

[13]:

Mṛcchakaṭika, IV.24; X.58

[14]:

Nāgānanda, Act.III

[15]:

pp.192, 259

[16]:

Kādambarī, pp.21, 192, 259

[17]:

IV.24