Nagna (नग्न) in “*nagnācārya* <https://www.wisdomlib.org/definition/nagnacarya#katha>” refers to “ill-clad person”.—The derivation of the word [*nagnācārya*] is not clear. Hemacandra, relying on the literal meaning of the word, describes *nagna* as an ill-clad person wearing only a small piece of loin-cloth. But it is extremely doubtful whether shabby persons wearing rags were employed by kings to awaken them in the morning in melodious strains. [...] Kuṭṭanīmata (verse 550) seems to imply that a Nagnācārya is a well-to-do person. It is, however, probable that these Nagna bards were sometimes Jaina mendicants. The word Nagna means also a Jaina mendicant, and it is remarkable that there is another word Goraṅku which also means both “a bard” and “a Jaina mendicant”. [...] The double meaning of the two words Nagna (or Nagnācārya) and Goraṅku seems to suggest that Jaina mendicants sometimes served as bards or panegyrists. Naked, nude, bare; न नग्नः स्नानमाचरेत् (*na nagnaḥ snānamācaret*) Manusmṛti 4.45; नग्नक्षपणके देशे रजकः किं करिष्यति (*nagnakṣapaṇake deśe rajakaḥ kiṃ kariṣyati*) Chāṇ.11; अवश्यंभाविनो भावा भवन्ति महतामपि । नग्नत्वं नीलकण्ठस्य महाहिशयनं हरेः (*avaśyaṃbhāvino bhāvā bhavanti mahatāmapi | nagnatvaṃ nīlakaṇṭhasya mahāhiśayanaṃ hareḥ*) || Brahmanda Purana Chapter 14 - Purification rites and the Śrāddha ritual Purification Rites; Śrāddha <https://www.wisdomlib.org/definition/shraddha#purana> Ritual; Sight of a Nude Ascetic to be Avoided. 34. The *Nagnas <https://www.wisdomlib.org/definition/nagna#purana>*[6] <https://www.wisdomlib.org/hinduism/book/the-brahmanda-purana/d/doc362871.html#note-e-126010> (naked) and other persons must not see the well-arranged Śrāddha rite. The Śrāddha viewed by these do not reach the Pitṛs or the Pitāmahas <https://www.wisdomlib.org/definition/pitamaha#purana> (grandfathers). [6] <https://www.wisdomlib.org/hinduism/book/the-brahmanda-purana/d/doc362871.html#note-t-126010> : The explanation in VV. 35 ff below shows that the terra *Nagna* includes Jainas, Buddhists, Jīvakas (i.e. Ājīvakas, the followers of Maṅkhali Gosāla) and such other sects who did not follow Brahmanism. It includes also apostate Brāhmaṇas, atheists and the committers of gross sins (Mahāpātakas). Cf. Viṣṇu Dh. S. 82.3 ff, Mbh. *Anuśāsana* 91.43-44 Vā.P. 78 & 31, also KP II. 21-3, 234-25. The idea is that mere sight of the sacred Śrāddha food by these pollutes it.. "Nagna" means naked or unclothed in several Indian languages, including Hindi, Gujarati, and Marathi, and is derived from Sanskrit. It can also have the secondary meaning of "bare" or "uncovered".
- *Meaning:* The primary meaning is someone without clothes. - *Languages:* It is used in Sanskrit, Hindi, Gujarati, and Telugu, among others. - *English synonyms:* naked, nude, bare, unclad, bare-naked, au naturel. - *Secondary meaning:* It can also mean "bare" or "uncovered," such as a bare desert region. - *Contextual use:* In a religious or cultural context, "nagna" can refer to a mendicant or a specific aspect of a deity, such as a naked goddess in Tantric texts. K Rajaram IRS 291125 On Sat, 29 Nov 2025 at 07:26, venkat raman <[email protected]> wrote: > Namaste. The unstitched clothcalled Ihram is worn by the men who do > perform the Hajj. > Venkataraman > > On Thursday, November 27, 2025 at 10:00:06 AM UTC+5:30 [email protected] > wrote: > >> Stitched vs. Unstitched: What Vedic Texts Really Say About Clothing by >> YASODHA JEEVAN DAASA AN ARTICLE >> >> Introduction The question of stitched and unstitched garments in the >> ancient Indian tradition is not merely one of material culture, but one >> that intersects linguistics, ritual theory, social norms, and religious >> jurisprudence. Sanskrit literature preserves a remarkably detailed >> vocabulary relating to sewing implements, textiles, and modes of dress, >> revealing a highly developed awareness of clothing as both a physical >> necessity and a ritual signifier. Central to this discourse are the terms >> sūcī (needle) and syūta (stitched cloth), whose semantic, etymological, and >> doctrinal dimensions illuminate the broader śāstric attitude toward bodily >> covering and ceremonial propriety. The following study presents a >> comprehensive and critically formatted account of these sources, preserving >> their doctrinal significance and linguistic precision. The Term Sūcī >> (Needle) in Vedic Literature >> >> The Sanskrit word for “needle” is sūcī, and references to sūcī are found >> in various Vedic texts, including Ṛgveda II.32.4, Atharvaveda XI.10.3, >> Vājasaneyi Saṁhitā XXIII.33, Taittirīya Brāhmaṇa III.9.6.4, Aitareya >> Brāhmaṇa III.18.6, Śatapatha Brāhmaṇa XIII.2.10.2, and Jaiminīya Upaniṣad >> Brāhmaṇa I.10.3. The word sūcī is derived from the verbal root sūca >> (paiśunye), which literally means “to point,” and according to Vācaspatyam, >> it denotes an implement used for sewing (sīvana-sādhana). However, many >> modern scholars, based on archaeological interpretations, propose that >> needleuse originated in the Harappan civilisation (c. 2900–1900 BCE). >> Furthermore, authoritative Sanskrit dictionaries provide other distinct >> names related to the needle, such as kūrcikā, jāmbavam, vajra-sūcī, >> viśikhā, veśī, śalākā, sīvanī, and sūcaka. The Term Syūta and the >> >> Concept of Stitched Cloth >> >> The common term for the object which is stitched is syūta. It is derived >> from the verbal root √sivu (tantu-santāne), which literally means “to sew >> with thread.” This word is also used in Ṛgveda 1.31.15, Mahābhārata >> 3.153.42, Agni Purāṇa 336.27, and many other Vedic texts. According to >> Vācaspatyam, the word syūta means sūcyādinā grathite vastrādau —“ at the >> beginning of cloth which is tied together or sewed (grathita) by needles >> and similar implements.” In ancient times, both stitched and unstitched >> garments were in use. Stitched garments were primarily used for protective >> coverings such as kavaca, commonly referred to as kañcuka. Descriptions of >> kañcuka also appear in the Śrīmad-Bhāgavatam (10.5.8.) and other Vedic >> texts. Other stitched clothes also existed, as can be seen from historical >> descriptions. >> >> Stitched garments were also in use during the early medieval periods, as >> evidenced by the detailed observations of the Persian scholar Al-Bīrūnī >> (973–1050 CE), a Khwarazmian Iranian scholar and polymath of the Islamic >> Golden Age, records in his work Taḥqīq mā li-l-Hind. His account provides >> valuable ethnographic insight into the clothing practices of the Indian >> subcontinent. He writes: “They use turbans for trousers. Those who want >> little dress are content to dress in a rag of two fingers' breadth, which >> they bind over their loins with two cords; but those who like much dress >> wear trousers lined with so much cotton as would suffice to make a number >> of counterpanes and saddle-rugs. These trousers have no (visible) openings, >> and they are so huge that the feet are not visible. The string by which the >> trousers are fastened is at the back. Their sidār (a piece of dress >> covering the head and the upper part of the breast and neck) is similar to >> the trousers, being also fastened at the back by buttons. The lappets of >> the kurtakas (short shirts from the shoulders to the middle of the body >> with sleeves, a female dress) have slashes both on the right and left >> sides. They keep the shoes tight till they begin to put them on. They are >> turned down from the calf before walking (?). In washing, they begin with >> the feet and then wash the face. They wash themselves before cohabiting >> with their wives. … On festive days they besmear their bodies with dung >> instead of perfumes. The men wear articles of female dress; they use >> cosmetics, wear earrings, arm-rings, golden sealrings on the ring-finger as >> well as on the toes of the feet.” (Chapter XVI) Unstitched Garments and the >> >> Concept of Nagna >> >> By contrast, sannyāsīs and many other groups traditionally wore >> unstitched cloth. Even highly respected women wore unstitched garments. >> Based on śāstra-pramāṇa, such garments fall under the category of nagna. >> This is confirmed by Parāśara-Mādhava (Chapter 1,Vastra-dhāraṇa-prakaraṇa) >> of Mādhavācārya, who cites the verdict of Bhṛgu: nagnaḥ malinavastraḥ syāt >> nagnaś ca ārdra-padaḥ smṛtaḥ | nagnas tu dagdha-vastraḥ syāt nagnaḥ >> syūta-paṭas tathā || “One who wears dirty clothes, wet clothes, burnt >> clothes, or stitched clothes (syūta-paṭaḥ) is considered naked.” Another >> type of nakedness is mentioned in Arcana-candrikā as quoted in >> Śabda-kalpadruma as follows: dvikacchaḥ kacchaśeṣaś ca muktakacchaḥ >> tathaiva ca | ekavāsa avāsaś ca nagnaḥ pañcavidhaḥ smṛtaḥ || >> >> “The naked man is of five kinds: one with two kacchas, one with leftover >> kaccha, one with loose kaccha, one with one garment, and one without any >> garment; these five are defined as naked.” Ritual Prohibitions Concerning >> Stitched Cloth This doctrinal perspective is further elaborated by >> Śrāddha-kriyā-Kaumudī of Govindācārya (1540 A.D.), quoting the Kālikā >> Purāṇa: >> >> nirdiśaṁ malinaṁ jīrṇaṁ tathā gātrāvalambitam | parakīyaṁ agni-dagdhaṁ >> sūcī-viddhaṁ tathāsitam || uptakeśam adhautaṁ ca śleṣma-raktādi-dūṣitam | >> nīlī-rakta-mākhu-jagdhaṁ daive paitre ca varjjayet || >> >> “Cloth which is older than ten days, dirty, worn-out, hanging upon the >> body, belonging to another, burnt by fire, pierced by a needle (stitched), >> non-white, worn by one who has his hair shorn, unwashed, or defiled by >> phlegm, blood, and other impurities, as well as cloth that is blue, red, or >> eaten by mice, is prohibited for rituals performed for devatās and pitṛs.” >> The Kālikā Purāṇa (69.4–6) provides further details: >> >> uttarīyottarāsaṅgair nicolo modacelakaḥ paridhānaṁ ca pañcaitāny >> asyūtāni prayojayet || śāṇa-vastraṁ niśāraṁ ca tathaivātapa-vāraṇaṁ >> caṇḍātakaṁ tathā dṛśyaṁ pañcasyūtāny aduṣṭaye || patākā-dhvaja-kuṇḍādau >> syūtaṁ vastraṁ prayojayet | >> >> “The upper garments such as uttarīya (cloth used by the worshipper for >> the upper body) and uttara-saṅga, nicolā (by which cloth other clothes are >> covered like veil), modacelaka (fragranced cloth), and paridhāna (covering >> garment) — these five varieties of garments are to be offered unsewn. >> Śāṇa-vastra (hempen cloth), niśāra (without variegation), ātapavāraṇa >> (umbrella), caṇḍātaka (short petticoat), and dṛśya (pleasing or urbane) — >> these five varieties of cloths, if presented sewn, do not invite blemish. >> Sewn cloth may be used for flags (patākā), banners (dhvaja), and ritual >> enclosures (kuṇḍa), etc.” Obligatory Garments and Smṛti Injunctions >> According to Smṛti as quoted in Śabda-kalpadruma, the use of uttarīya is >> mandatory for Brāhmaṇas: >> >> na syāt karmaṇi kañcukīti | uttarīyadhāraṇañ copavītavat | yathā >> yajñopavītañ ca dhāryate ca dvijottamaiḥ | tathā sandhāryate yatnād >> uttarācchādanaṁ śubham || >> >> “There should be no use of kañcuka in rituals. The use of uttarīya, or >> upper garment, is like the upavīta. Just as the sacred thread is worn by >> the twice-born, similarly the auspicious upper cloth (uttarīya) must be >> carefully worn.” >> >> All should wear two garments as mentioned by Bhṛgu and others; however, >> if only one cloth is available, covering the upper portion of the body with >> the same cloth is also prescribed by Pāraskara gṛhya sūtra (2.6.22):— ekañ >> ced pūrvasyottara-vargeṇa pracchādayīta — “If there is only one garment, >> then one should cover oneself with its upper half.” Prohibition of Stitched >> Cloth in Ritual Contexts Vācaspatyam and Śabda-kalpadruma — both >> authoritative Sanskrit dictionaries — also quote the following verse, >> attributing it to the Mahābhārata. This verse prohibits the use of stitched >> garments: >> >> na syūtena na dagdhena pārakyeṇa viśeṣataḥ | mūṣikotkīrṇa-jīrṇena karma >> kuryāt vicakṣaṇaḥ || >> >> “A discerning person should not perform rituals wearing stitched cloth, >> burnt cloth, another’s used cloth, or cloth gnawed or torn by mice.” >> >> Conclusion The foregoing survey demonstrates that the use of stitched and >> unstitched garments in ancient India was not merely a matter of custom or >> practicality but was deeply embedded within a complex framework of śāstric >> regulation and ritual purity. Across Vedic, Brāhmaṇical, Purāṇic, and Smṛti >> literature, stitched garments are consistently subjected to ritual >> scrutiny, often being regarded as unsuitable for sacred acts, whereas >> unstitched cloth assumes a normative role in religious observance. >> >> KR IRS 271125 >> > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/keralaiyers/98673df2-e5a4-4fc7-88a5-e5081cd3d6d2n%40googlegroups.com > <https://groups.google.com/d/msgid/keralaiyers/98673df2-e5a4-4fc7-88a5-e5081cd3d6d2n%40googlegroups.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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