2.1. Upper Garments (a): Head Dress: Uṣṇīṣa

Suśruta has referred to the necessity of wearing head dress thus–

[...].^[1]

From this it is clear that head dress was not merely treate" d as an ornament, but was a protection for man from sun, air, dust, rain, sweat and cold. Usually turbans were treated as an emblem of royalty. Use of turbans was prevalent among both men and women. But its shape and colour was different according to one’s status or profession. In general head dresses were made of clothes, especially of silk clothes. It was an important item in all ceremonial occasions. A head dress is known by several names. Some of them are:

The term Uṣṇīṣa is defined thus–

[...],^[2]

Meaning that which keeps away heat. It is a turban made of a lengthy cloth and was worn in different modes. Uṣṇīṣa was prevalent since Vedic times. The earliest reference to it is found in Ṛgveda^[3]. Both men and women wore Uṣṇīṣa. On the basis of their status, people wore different types of Uṣṇīṣa. It was of different colours. During religious ceremonies wearing Uṣṇīṣa was compulsory. From Kātyāyana-śrautasūtra^[4] we learn that Uṣṇīṣa was worn in such a way that lots of cross windings were produced in it. For the sacrificial ceremonies, it was worn in a different method.

In Atharvaveda^[5], Yajurveda^[6] and in Brāhmaṇas^[7], we have reference to Uṣṇīṣa worn by Vrātyas and kings. Vrātyas wore white turban. Kings wore Uṣṇīṣa on the occasion of Vājapeya and Rājasūya. But we get no evidence to women wearing Uṣṇīṣa, except Indrāṇī mentioned in Ṛgveda^[8] and in Śatapatha-brāhmaṇa^[9]. On this basis Dr. Altekar has concluded that Uṣṇīṣa was worn by women of high social status in that period. From Baudhāyana-dharmasūtra^[10] we learn that Uṣṇīṣa is a must for a Snātaka. Āpastamba-śrautasūtra^[11] recommends a white turban for a king who performs Rājasūya. In Purāṇas^[12] Śiva is described in several places with Uṣṇīṣa having colours white, yellow and black. Similarly, Brahma is depicted as wearing a white one. From Mahābhāṣya^[13] we learn that priests wore Uṣṇīṣa of red colour. We have reference to Uṣṇīṣa in the epics and in the works of Bhāsa^[14], Śūdraka^[15] and Daṇḍi^[16].

Reference to Uṣṇīṣa often occurs in Purāṇas in the descriptions of gods as well as Rākṣasas. In Matsyapurāṇa^[17], white clouds are compared to the Uṣṇīṣa of Himālaya. Unlike Vedas, there are rare mentions of Uṣṇīṣa worn by women in the epics. But they are often described as covering their hair either with a separate cloth or with the end of their lower garments.

Bṛhatsaṃhitā^[18] attests the use of Uṣṇīṣa by a priest performing Homa. It is stated in the text that seeing Uṣṇīṣa on morning or at the commencement of a journey is considered auspicious.

In Mānasollāsa^[19], Uṣṇīṣa is described as worn by nobles. The text informs us that Uṣṇīṣa is of different shapes and sizes.

Footnotes and references:

[1]:

Suśruta-saṃhitā, Nidānasūtra, Chapter 24

[2]:

The Gāndhāra Sculptures–A Cultural Study, p.60

[3]:

Atharvaveda, XV.2; Common Life in the Ṛgveda and Atharvaveda

[4]:

XXI.4

[5]:

XV.2

[6]:

ICCO, p.56

[7]:

Pañcaviṃśa-brāhmaṇa, XVI.6, 13, XVII.1, 14

[8]:

SAESHI, p.69

[9]:

XIV.2.1.8

[10]:

I.3.5.2-6

[11]:

XVIII.14.2-3

[12]:

Mārkaṇḍeyapurāṇa,170.10

[13]:

I.I.27

[14]:

Daridracārudatta (Daridracārudatta), Act I

[15]:

Mṛcchakaṭika, V.19

[16]:

Avantisundarīkathā, pp.19, 56,72

[17]:

117.5

[18]:

XLII.30

[19]:

II, v.1230