Zitierlink:
https://digi.ub.uni-heidelberg.de/diglit/taprobanian1885/0099
February, 1886.]
THE JANAWANSA.
83
much time elapsed. In the period after this,
when Wijaya Narapati was reigning in Lak-
diva, because there was no suitable person to
clean cloths for him, sending messages and
presents to Pandi Rata, fetching many cloth
cleaners, he appointed them to clean the cloths of
everybody. When much time had passed, from
anger, spite and pride, they made them low
(Nichayo). Because they took hire, cleaning
and washing out the dirt, dust, blood and filth
from cloths worn by everybody, the name
Radawa was applied to them in the Lanka lan-
guage. Removing filth, because they made the
cloth open (eli), they were called by the name
Pehera-eliya; because they took wages (padi)
for washing they were called Pediya; because
they washed and gave infants’ sleeping (hona)
clothes, because they cleaned and gave cloths,
so that affection (senehe) was increased, they
were called Henaya, and were named in usage
by these names.
*****
Thus although separated by these names of
the occupation, they are Sudra artificers of the
great productive race of the Grahapati of the
wondrous Brahman caste.
*****
Among the Rada, Radaya, Paliya, Gangawa
are distinguished by name.14
Thus having shown the particulars of those
who clean clothes, the particulars of those who
shave beards and whiskers shall be told :
“ Kapaka,” “ Nahapita,” are the names by
which persons are called who cut the beard and
hair of men who have beards and whiskers.
What is the cause of that is thus: At the
commencement of this kalpa, from the Opapatika
Narendraya Maha Sammata, and Bamunas who
came from the Bamba world, among the inhabi-
tants of the two worlds, namely, those called
kings, Bamuna, and Grahapati, beards, whiskers,
and hair on the body had not come into exist-
ence. After time had so passed, among the
sons, grandsons and others of those born from
a mother’s womb, among the Raja, Bamuna,
Grahapati, and Sudra, the beards and whiskers
of all men began to come into existence. To that
the names, beard (rewula), hair (kesa), hair of
the body (toma), were applied. It is thus
said :—■
(For quotation see Abhidhana, verses 259-
260.)
Because apart from men, women had no
beards, the reason for that is thus : Woman had
breasts and the hair of her head, but no beard;
man had beard and hair of his head, but no
breasts, so that man and woman might be dis-
tinguished. It is thus told :
Tana kesa wati nari massuwa puriso siya ete
loka jana atthi itthi purisa bhedanan.
One who has breasts and a hairless face is
woman ; a bearded one is man; these are the
female and male divisions of people existing in
the world.
At this time, because to some there was no
beard and whiskers, to some women there were
no breasts, they were called neuters (napunsaka).
Thus hair, and hair on the body, comino- into
existence, the distinctions of men and women
arose.
At that time when the king went to the
assembly, so that cutting his beard and whiskers
his face might appear beautiful, saying, “ make
it of good shape,” he ordered a certain trusty
king’s minister.
Then that man saying, “it is good,” cutting
the king’s beard and whiskers, making a good
shape, then seeing that the king’s face was
beautiful, was delighted. All the other Rajas,
Bamuna, Grahapati, and Sudra seeing that,
began, by the man who performed the service
of the king’s beard, to have their beards and
whiskers shaved.
When time had so passed, because the man
who cut the hair and beard, became skilful in
cutting beards and whiskers, because he had
no leisure for cultivating and trading’ owing to
the beard-work, giving him hire ; causing the
beard work of all, both great and small, to be
done by him, they began to pay wages. There-
fore to those who for a long time doing beard-
service took hire, because they cut (kapana), the
hair of the head, because they shampooed
(sama panna), they were called Kapakaya, and
Nahapita, and the names kept up.
“ Kesa massumpi khayako kappakocha naha-
pito.” (Those who cut hair and beards are
Kapako, are Nahapito.)
Whilst thus spending their days for a long
period in beard-service, for the Maharaja Wijaya
who rendered fearless the three worlds, and
attained royal supremacy over Lakdiva, and for
the seven hundred great persons who came with
I him, because there were none who understood
See Note No. 6.
THE JANAWANSA.
83
much time elapsed. In the period after this,
when Wijaya Narapati was reigning in Lak-
diva, because there was no suitable person to
clean cloths for him, sending messages and
presents to Pandi Rata, fetching many cloth
cleaners, he appointed them to clean the cloths of
everybody. When much time had passed, from
anger, spite and pride, they made them low
(Nichayo). Because they took hire, cleaning
and washing out the dirt, dust, blood and filth
from cloths worn by everybody, the name
Radawa was applied to them in the Lanka lan-
guage. Removing filth, because they made the
cloth open (eli), they were called by the name
Pehera-eliya; because they took wages (padi)
for washing they were called Pediya; because
they washed and gave infants’ sleeping (hona)
clothes, because they cleaned and gave cloths,
so that affection (senehe) was increased, they
were called Henaya, and were named in usage
by these names.
*****
Thus although separated by these names of
the occupation, they are Sudra artificers of the
great productive race of the Grahapati of the
wondrous Brahman caste.
*****
Among the Rada, Radaya, Paliya, Gangawa
are distinguished by name.14
Thus having shown the particulars of those
who clean clothes, the particulars of those who
shave beards and whiskers shall be told :
“ Kapaka,” “ Nahapita,” are the names by
which persons are called who cut the beard and
hair of men who have beards and whiskers.
What is the cause of that is thus: At the
commencement of this kalpa, from the Opapatika
Narendraya Maha Sammata, and Bamunas who
came from the Bamba world, among the inhabi-
tants of the two worlds, namely, those called
kings, Bamuna, and Grahapati, beards, whiskers,
and hair on the body had not come into exist-
ence. After time had so passed, among the
sons, grandsons and others of those born from
a mother’s womb, among the Raja, Bamuna,
Grahapati, and Sudra, the beards and whiskers
of all men began to come into existence. To that
the names, beard (rewula), hair (kesa), hair of
the body (toma), were applied. It is thus
said :—■
(For quotation see Abhidhana, verses 259-
260.)
Because apart from men, women had no
beards, the reason for that is thus : Woman had
breasts and the hair of her head, but no beard;
man had beard and hair of his head, but no
breasts, so that man and woman might be dis-
tinguished. It is thus told :
Tana kesa wati nari massuwa puriso siya ete
loka jana atthi itthi purisa bhedanan.
One who has breasts and a hairless face is
woman ; a bearded one is man; these are the
female and male divisions of people existing in
the world.
At this time, because to some there was no
beard and whiskers, to some women there were
no breasts, they were called neuters (napunsaka).
Thus hair, and hair on the body, comino- into
existence, the distinctions of men and women
arose.
At that time when the king went to the
assembly, so that cutting his beard and whiskers
his face might appear beautiful, saying, “ make
it of good shape,” he ordered a certain trusty
king’s minister.
Then that man saying, “it is good,” cutting
the king’s beard and whiskers, making a good
shape, then seeing that the king’s face was
beautiful, was delighted. All the other Rajas,
Bamuna, Grahapati, and Sudra seeing that,
began, by the man who performed the service
of the king’s beard, to have their beards and
whiskers shaved.
When time had so passed, because the man
who cut the hair and beard, became skilful in
cutting beards and whiskers, because he had
no leisure for cultivating and trading’ owing to
the beard-work, giving him hire ; causing the
beard work of all, both great and small, to be
done by him, they began to pay wages. There-
fore to those who for a long time doing beard-
service took hire, because they cut (kapana), the
hair of the head, because they shampooed
(sama panna), they were called Kapakaya, and
Nahapita, and the names kept up.
“ Kesa massumpi khayako kappakocha naha-
pito.” (Those who cut hair and beards are
Kapako, are Nahapito.)
Whilst thus spending their days for a long
period in beard-service, for the Maharaja Wijaya
who rendered fearless the three worlds, and
attained royal supremacy over Lakdiva, and for
the seven hundred great persons who came with
I him, because there were none who understood
See Note No. 6.