10.2. Customs (in ancient India)

[Full title: Manners, Customs and Beliefs (in ancient India); (2): Customs]

The Paumacariya mentions the following customs which were prevalent in the society of that time. For the safety of the departing person a handful of flowers were offered in the air by the person who remained behind at home and he uttered 'let the planets be favourable (53.148) to the departed one'. Whenever a person in trouble approached a superior one and requested him for help, the latter sympathised with the former by · putting his hand over the former's head as a mark of protection (45.4). On getting orders from the master the servants had to perform the work even if it was very cruel. But they prayed for excuse for the ´same after performing their duty. The cart-driver on getting orders from his master abandoned Anjana in the forest, but he duly begged her to forgive him (17.9). Similarly Krtantavadana abandoned Sita in a solitary and terrible forest, but he abused himself for that mean work (94.79-84).

SOCIAL CONDITIONS 379 It was a practice that the person who received happy news used to offer liberally some presents to the messenger concerned. King Kirtidhara presented the messenger with the diadem and a village, on receiving from the latter the news of the birth of a son to him, (21.91). Janaka offered ornaments to the persons who brought the news of the restoration of his son (30.85). Rama gave away his waist-girdle to the person who informed him about the conditions at Ujjeni and Dasapura (33.86). Hospitality-To show hospitality to a guest was the sacred duty of an ancient Indian. Thus 'atithisamvibhaga' was one of the twelvefold duties prescribed for a lay-follower of Jainism while the follower of Brahmanical faith was required to perform 'panca-mahayajnas' of which one was to entertain the guest. Thus the Paumacariya' reveals that a guest was received with due respect and was duly entertained by the host. First of all the host got up from his seat and welcomed the guest by receiving him cordially (abbhutthio and kayavinayapii). Then a suitable seat was offered to the guest (dinnasana). Thereafter followed the asking of the welfare of the guest (sarirai pucchio kusalam). Then the betel leaves and perfumes were offered the guest (tambola sugandha 78.44), other ways. or to he was honoured in bath aud feeding of the The Paumacariya tells us that it was a Due arrangements for the guest were also made by the host. prevailing custom among the people of the Magadha country to honour the travellers with flowers and food (2.5). Occasionally when various kings or people were invited to witness any function, the host-king provided the invitees with food, drinks, betel-leaves, flowers, sandal-perfumes and other amentities for their comfort (101.8). Even those who had renounced the house-hold life used to receive the guests with honour and respect. Thus the Paumacariya states that the Tapasas living in Asrama had welcomed Harisena and provided him. with a seat as well as fruits and bulbs for his food (dinnasanovavittho, phalamulai kayaharo 8.155). Rama was similarly received by the Tapasas. He was shown due respect, provided with a seat, and was asked about his welfare ('asanavinaovayarakusalehim' sambhasiya 33.3). Thus we find that to show hospitality to a guest was the sacred duty of an ancient Indian. Death-rites: It was a prevailing custom to perform the last rites of the deceased person and to mourn his death. 'peyakamma' (23. 1. 15.34-35; 19.17-18; 28.13; 78,8; 33.91f; 34:12-13; 36.38.

380 A CRITICAL STUDY OF PAUMACARIYAM 24; 49.1) or 'peyakaranijja' (75.1) denotes the performing of the final rites of a dead person. Before its final disposal, the body of the dead person was consecrated by besmearing in with the gosirsa, candana, aguru, karpura and other fragrant substances (75.4). Then it was carried to the 'vappa' which denotes the bank of a lake or a river or some raised ground level or a mound. There are references to 'masana' (smasana 105.62) and 'ciya' (cita 105.53) i. e. the cemetery ground where the dead bodies were burnt. The Paumacariya further mentions that the people after disposing of the dead body of Ravana took bath and then went away to their respective places (75.12). The death of a person was mourned by his relatives by weeping (74.2). The wives of the dead person generally wept bitterly. They are said to be throwing away their ornaments, beating their breasts and bodies and getting fainted on account of the deep sorrow (74.12- 13, 15; 110.30,36; 65.22). How necessary it was to mourn the death of a person is revealed in the mourning of the artificial death of Dasaratha by his wives just to pretend before Vibhisana that Dasaratha was really dead (23.23).