Naasikabharanam - significance and references

[Ramachandra Sastry]

Namaste,

Can i kindly request scholars to help me with the significance and references for Naasikabharanam in sastras/puranas which few traditional indian woman wear.

I am aware of reference found in Lalithasahasranamam, however would like to know any other references from sastras/puranas.

Heard there is a reference available in Ayurveda sastra as well, can some one please help with that as well.

DhaynavadaH

Ramachandra

[Siddharth Wakankar]

Namaskar.

Pl.refer to the article of the late Dr. P. K. Gode on the Nose-ornament,which may give you the required sources/referencees.

His was possibly the first article on this topic-some years ago.

You may find it in the "Collected Works of P.K.Gode" or in his books.

Siddharth Y Wakankar

Best Regards,

Prof. Dr Siddharth Y. Wakankar

I-5, Vrindavan Estates, Pashabhai Park, Race Course Circle (South), 

Vadodara - 390007. Gujarat, India.

Mobile: +91 9427339942

Email ID: sywak...@gmail.com

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[Ramachandra Sastry]

Namaste Prof Siddharth-ji,

Thanks for the below information.

Can i get a link to download or PDFs available for the below works you mentioned by Dr P K Gode.

I am also waiting for any other pointers from the group members.

Regards

Ramachandra

[shankara]

Sastryji,

PK Gode's article is available for reading online at JSTOR site.

Gode, P. K. “THE ANTIQUITY OF THE HINDOO NOSE-ORNAMENT CALLED ‘NATH.’” Annals of the Bhandarkar Oriental Research Institute, vol. 19, no. 4, 1939, pp. 313–334. JSTOR, www.jstor.org/stable/41688398.

 

regards
shankara

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From: Ramachandra Sastry <ramachand...@gmail.com>
To: bvparishat <bvpar...@googlegroups.com>
Sent: Sunday, 11 June 2017 1:21 PM
Subject: Re: {भारतीयविद्वत्परिषत्} Naasikabharanam - significance and references

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[G S S Murthy]

​The following info may be of some use in this context:

1. There is no mention of naasaabharaNa in Ramayana.

2. Nose-ring is depicted in sculpted damsels in Belur-Halebid temples.(11th century)

3. कस्तूरीतिलकं ललाटफलके वक्श्स्थले कौस्तुभं नासाग्रे नवमौक्तिकं etc a well known Sloka refers to nose-ring.(Sorry for ksha spelling. Some problem with IME)

Regards,

Murthy

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[Ganesh R]

Namaskaara H

One observation may be of some use.

None of our ancient dharmashaastra works and shilpashaastra works mention nose ring. Not even any sculptures of classical period depict the same. This is so with early paintings too.

Regards

Ganesh

[Venkata Sriram]

Dear Ganesh Ji,

My sanskrit teacher's close friend Brahmasri Kapilayai Lingamurthy Garu, a great telugu poet, authored a book in telugu called 'maangalya shaastramu'. I have a copy of it. Unfortunately, e-book is not to be found online.  

Interested can purchase online thru the below link:

http://www.jsnbooks.com/product/mangalya-sastram-telugu-book-by-kapilavayi-lingamurthy/

The antiquity of this ornament is given there.

@ Murthy Ji - Ramayana is not the only pramANa for ornaments & jewellery.   All the important ornaments that ought to be worn by a sumanngaLi is mentioned in Lalita Sahasranama.   

regs,

sriram

Ramachandra

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[Venkata Sriram]

In Ananda Ramayana, Mother Sita is depicted wearing the nose-stud of 'mayuraakaara'.

ततो ददृशुः सीताया रम्यं घ्राणेऽतिसोज्ज्वलं । दिव्यं मयुरं चित्रं च वररुक्मविनिमिॅतम् ॥ 

Infact, I read an ancient mAngalya shAstra written by Kapilavayi Lingamurthy Garu that states that almost all the ornaments worn by sumangalis stimulate subtle yogic centres in the body.  The nose stud is one among them.  It should be worn at two sides of the nostrils.  The left nosestud should resemble the symbol of moon and the right side should resemble the sun.  These control the chandra-nADi and sUya-nADi (the subtle yogic nerves) that preside the left & right nostrils.

The vENi-bandhana right from head till the bottom should be in such a way that it should resemble a hooded-sarpa where the hair end represents muladhara and seemanta represents the sahasraara kamala.  Such a vENi-bandhana should be protected with different ornaments that represents a full-blown upsurged kundalini sarpa.

Similarly, the kanthaaharana, red coral stones etc.  

When time permits, would explain each of them in detail.

regs,

sriram

Ramachandra

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[Ganesh R]

NamaskaaraH

Dear Sriram,

Thanks for the information.

Please refer to P.V. Kane's History of Dharmashaastra for the antiquity of Dharmashaastric texts and also refer to the books on sculptures and paintings.

Regards

Ganesh

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[Venkata Sriram]

Dear Ramachandra Ji,

परशुरामकल्प सूत्रं is considered to be the authoritative manual for srividya tantra in general and navAvaraNa archana in particular.  There is a prakriya called चतुष्षष्टिपूजा which involves 64 upachArAs.  Shri.Parashurama has compiled some of the important divine ornaments that needs to be offered to Devi during the puja which are supposed to give  saubhAgya to the upAsaka.  Pls go the 160th page of the link given below (vide ref: मणिकुण्डलयुगळं नासाभरणं अधरयावकं....)

.........

http://sanskritdocuments.org/sanskritupload/ParashuramaKalpasutra_1.pdf

...........

Also, among the samskArAs, we have nAsAvEdha-samskAra which is done with mantra paThana.  When we have ample instances in Lalita Sahasranama (which is from Brahmanda Purana) and Kalpa Sutra (compiled by Parashurama), what is the point in discussing whether it is अर्वाचीन or not. 

regs,

sriram

[R. N. iyengar]

Dr.Ganesh. Namaskaara. I like to add a few of my observations, supplementing your post.

If one is looking for reference to the nose-stud in a Sanskrit (technical) text it appears in the SHivatattva Ratnakara of Keladi Basavaraja. This of course belongs to late 18th Cent. This book, it is said, owes much to Maanasollasa. This earlier text a.k.a Abhilashaartha CintaamaNi(12th cent.?) does not refer to the nose ornament in its list. So one may infer that the ornament might have come into fashion in the intervening period. This of course assumes that the above writers were influenced by their contemporary society. 

There is a wonderful book in Kannada 'Svarna shilpa shaastra' (ಸ್ವರ್ಣ ಶಿಲ್ಪ ಶಾಸ್ತ್ರ) by Lingamurthy & Jnaanaananda (published 2007, 2009) which may be known to you. I find the above authors who are well versed in their hereditary profession have covered a wide ground on the history, principle, application (mysticism) of gold jewellery starting from Vedic texts to recent times. Some of these background theoretical principles may not be available in Sanskrit texts but as practitioners of the art they might have inherited from their forefathers. Or it is possible when a Mystic (Mantra-shaastra-vid) wanted a physical form to be given to what he saw or perceived in his dreams and meditations, he might have communicated the essential outlines to the Shilpis (Svarnakaaras) leaving the details to the skill of the artist. I say this because the above Shilpi authors provide for every traditional ornament worn by ladies in India the spiritual or mystical background. For example I was surprised to find the intricacies involved in the heavy but grand Jade (ಜಡೆ ಅಲಂಕಾರ) which includes some 10 or more sub-ornaments that is worn by BharataNatyam dancers (also in Bhaamaakalaapam). The one to one correspondence between the long ornament starting from the forehead going a long way to the hip level at the back with the Yogic/Tantric Chakra description is amazing. Now, coming to the नासिकाभरणम्  the above authors are well aware of its textual history. They link it to inspiration derived from Soundaryalahari verse 61.

असौ नासावंशस्तुहिनगिरिवंशध्वजपटी ......बहिरपिच मुक्तामणिधरः ||

 This verse, beautiful  as it is, as far as I could follow does not directly refer to any pearl stud on the nose of  Devi. The commentator Laxmidhara gets into details of the textual alankaara in the verse. That is perfectly fine. At the same time any devotee who  dwells on this verse in his meditation would hardly escape the implied relation between the Nose of the Goddess and a Pearl supposedly coming out of bamboo plant. The easiest way to convert the ethereal Saahitya-alankaara into a mundane alankaara would have been to make one using a pearl and fix it on the nose! The left side should have been preferred since it synchronizes with शिशिरकरनिःश्वासगलितम् ||

The NaasaabharaNam should be a punctuation point in the History of Indian Art.

With regards

RN Iyengar

On Monday, June 12, 2017 at 6:54:41 AM UTC+5:30, Ganesh R wrote:

Ramachandra

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[Venkatesh Murthy]

Namaste

I am afraid the Nose Ring was brought to India by Islamic influence by Mughal Emperors. Kindly see this -

'In the 16th century, nose piercing was bought to India from the Middle East by the Mughal emperors. In India, a stud (called a "Phul") or a ring (i.e. "Nath") is usually worn in the left nostril, although both nostrils are pierced in some areas. The reason the left nostril is more commonly pierced is due to that spot being associated with female reproductive organs in Ayurveda (i.e. Indian medicine); the piercing is supposed to make childbirth easier and lessen period pain. An Indian woman's nose piercing is sometimes joined to her ear by a chain.'

http://info.painfulpleasures.com/help-center/piercing-information/history-body-piercings#Nose Piercing History

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Regards

 

-Venkatesh

[V Subrahmanian]

Upon a Tamil search I found this article:

http://www.geotamil.com/index.php?option=com_content&view=article&id=1009:2012-08-18-01-38-40&catid=56:2013-09-02-02-58-06&Itemid=73

Here the author says that from the Sangam Period study of ornaments, it appears that mookkuthi (nāsābharanam) and meṭṭi (toe-ring) were not in vogue among the Tamil people.

//இன்று பெண்கள் மூக்கில் மூக்குத்தி அணிவதுபோல் அன்று மூக்கு அணி இருக்கவில்லை.  மேலும், கால் விரலில் அணியும் மெட்டியும் அன்று இருக்கவில்லை என்பதும் நோக்கற்பாலது.//

Anyway, more research is required to conclusively rule out the use of this ornament in the ancient times.

regards

vs

[Hemant Dave]

Hi!

The first scholar, to my knowledge, to draw attention to the absence of nose ring in ancient Indian culture was N. B. Divatia, in his Wilson Philological Lectures published in 1921. (N. B. Divatia. 1921. Gujarati Language and Literature. 2 vols. Bombay: McMillan and Co. for the University of Bombay at vol. 1. p. 398; see the attachment)

Best,

Hemant

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[Venkata Sriram]

Namaste,

I wonder how come all those research scholars have deliberately ignored the following name from ललिता सहस्रनामं

ताराकान्तितिरस्कारिनासाभरणभासुरा

The chief deity of ललिता सहस्रनामं is Tripurasundari in general and Kamakshi in particular.  The vAk devata-s have composed this at the command of Lalita and eventually handed down in tradition.  Later, Hayagriva initiated this to Agastya in Kamakoti Sthana.  

Granted that 'nose-ring' was handed down to us by Mugals in 16th century, then how come, this is found in ललिता सहस्रनामं.  As this sahasranama is dedicated to Kamakshi of Kamakoti Pitha, She must be sporting with this ornament and the deity (the vigraha) is supposed to be the ancient one.  

What surprises me is that all those scholars (Prof.Gode, Prof.Jitendra Nath Banerjee, Dr.Gopinath etc.) who wrote papers on ancient indian jewellery, didn't mention this.

So, it is possible that :

1) Either Lalita Sahasranama could be of recent origin (post-11th century)

2) The scholars  have overlooked this ornament to capture

3) Probably, this ornament was not of much importance in early South Indian culture 

regs,

sriram

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[Jsr Prasad]

References to nose ornament were offered by Prof. Wakankar ji and others. Its significance has been mentioned by Sri Venkata Sriram and Prof. Iyengar, from a Yogic point of view and Prof. Venkatesh Murthy mentioned about an Ayurvedic point of view.
​

One more point from Ayurveda perspective could be as follows.

Rasashastra (Indian alchemy) mentions purification of metals for therapeutic purpose. This is known as 'deha-vedha.' This is to make 'bhasma' kind of medicines. Also, wearing gold/golden ornaments on body would bring some health benefits.

Piercing nose can be compared to piercing ears (karNa-vedha), which is a saMskAra.

When earlobes are pierced and a foreign body, - a golden string, is studded over there, body tries to assimilate the golden metallic nano-scale particles in the blood. Since our body is pA~nca-bhautika, it requires some metal content. External supply of such metallic particles by wearing gold or silver, would rejuvenate the doshic (humoral) imbalance and neuro-system as well. I heard this from some elders, but yet to get any reference from samhita texts.

Regards

[Srinivasakrishnan ln]

Thanks, Sri Venkata Sriram. A similar question arises in connection with Saundaryalahari 61 which starts 'asau nāsāvaṃśas tuhinagirivaṃśa dhvajapaṭi'. This verse is traditionally understood to describe the beauty of the pearl in the nose ring of the divine Mother. The Saundaryalahari is traditionally ascribed to Sri Adi Sankara.

 

Srini

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[Venkatesh Murthy]

Namaste

The very ancient Bhavani Sahasra Nama is from the ancient work Rudrayamala Tantra. In this Bhavani Sahasra Nama there is no नासाभरण  word or any other word for Nose ornament. It may mean नासाभरण was added in Lalita Sahasranama in 16th century or later. The Puranas have many interpolations, additions and deletions. This is not surprising. 

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Regards

 

-Venkatesh

[V Subrahmanian]

On Fri, Jun 16, 2017 at 11:50 AM, Venkatesh Murthy <vmur...@gmail.com> wrote:

Namaste

The very ancient Bhavani Sahasra Nama is from the ancient work Rudrayamala Tantra. In this Bhavani Sahasra Nama there is no नासाभरण  word or any other word for Nose ornament. It may mean नासाभरण was added in Lalita Sahasranama in 16th century or later. The Puranas have many interpolations, additions and deletions. This is not surprising. 

There is a reference in the Soundarya Lahari, of which there is a Tamil translation of 11 CE. Someone may study the Lalita Sahasranama bhashya of Bhaskararaya and the Soundarya lahari bhashya too to see if they give any references.  

There is a reference to this practice in Karnataka among women of the Yogis of the Matsyendranatha/Gorakhnath sampradaya which dates back to 11 CE:

https://en.wikipedia.org/wiki/Gorakhnath

https://books.google.co.in/books?id=DXPa3jZDQZUC&pg=PA56&lpg=PA56&dq=kanphata+nose+ring&source=bl&ots=NE9RlLT3EO&sig=9XESsS5U30j5Vo1j0LOQi3w2KRY&hl=en&sa=X&ved=0ahUKEwjj8qW538HUAhXJRY8KHbOsAQAQ6AEITTAK#v=onepage&q=kanphata%20nose%20ring&f=false

 

vs

[Venkatesh Murthy]

Namaste

There is also a description for 'Muthaide' as Five symbols for a married woman. The five are Kumkuma on forehead, Taali or Mangala Sutra on the neck, ear rings, nose ring and toe rings. But we don't know the origin and Sastra basis for this. 

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Regards

 

-Venkatesh

[Prabhakara Das]

In ललितास्तवरत्नं    by krodhabhattaraka Durvasa Rushi sloka 161 and 188 mention it.

161  कुंकुम ललाम भस्वन् निडिलां कुडिलतर चिल्लिका युगलांनालीक तुल्य नयनां 

 " नासान्चल नटितमौक्तिकाभारणां"

188 सरसिजसह युध्वदृशा शम्पा लतिकासनाभि विग्रहया भासाकयापि चेतो

"नासा मणि शोभि वदनयाभरितं " 

I am quoting this from malayalam text. Please verify the link for :

  

http://srimahaperiavaltrust.com/welcome_files/downloads/pdf/stuthithrayee.pdf

It  Sanskrit with Tamil meaning.

Also a mention in ललितोपाख्यानां  

कुन्दकुड्मलसछायैरदन्तैर दर्शित चंद्रिका 

" स्थूल मौक्तिक सन्नद्धनासाभरणभासुरा "

Here also I am  quoting from Malayalam text.

The link for :

 https://ia902609.us.archive.org/28/items/LalitopakhyanamSanskrit/Lalitopakhyanam%20sanskrit.pdf

VRS

 

[Prabhakara Das]

One more was missing . The legend of Kanyakumari Devi. Please go through.

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The Devi stands as a charming young girl in her penance with a rosary in her right hand, and a sparkling nose jewel that sheds lustrous radiance. It is believed that the nose ring of Devi Kanyakumari set with rubies are so bright and that could be seen from far at night. Also it is told that some ships sailing in the sea, mistaking the brilliance of the rubies for the light from the Lighthouse , went off shore got wrecked, hitting against the rocks nearby. In this point of view eastern side gate of the temple is kept closed. The idol made of blue stone, is believed to have installed by sage Parshurama

http://www.kanyakumari-info.com/kumari_amman_temple.html

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VRS

 

[Ramachandra Sastry]

Namaste All,

Many thanks to all the scholars who responded to my query with the information  on Naasikabharanam.

Regards

Ramachandra