The hair and the usnisa on the head of the Buddhas and the Jinas

Summary

This article critically examines the iconographic and textual traditions concerning the depiction of hair and the uṣṇīṣa (often misidentified as a turban or hair-knot) on the heads of Buddhas and Jinas (Tīrthaṅkaras) in Indian religious art. Key Points 1. Literary Evidence and Traditions • The Pāli Nidānakathā describes Siddhartha Gautama cutting off his hair and diadem with a sword during renunciation, reducing his hair to two inches, curled to the right and never growing again. The severed hair was received by Sakka (Indra) and enshrined in a celestial caitya. • This legend, also found in Lalitavistara and Mahāvastu, is absent in the early Pāli Nikāyas, indicating it may have developed later. • In the Dīgha Nikāya (Mahāpadāna-sutta), the Bodhisattva declares intent to cut off his hair and beard and become homeless. • Several Majjhima Nikāya suttas present a simplified version: the young prince cuts his hair and beard, despite his parents’ objections. • The Subha-sutta refers to the Buddha as a “mundaka samana” (shaven-headed monk), aligning with early representations. 2. Iconographic Representations • Two divergent traditions existed: o Shaven-headed Buddha: Seen in early sculptures from Mathurā, Mankuwar, and Sārnāth, consistent with early Pāli sources. o Ringlet-haired Buddha: Hair left in right-turning curls, stemming from the Sanskrit texts and later Pāli commentaries. • 32 Marks (Lakṣaṇa) of a Mahāpuruṣa: Two are significant here: o Uṇhīsasīsa (turban-like head). o Right-turning curled hair (pradakṣiṇāvartakeśaḥ). 3. Interpretations of the Uṣṇīṣa • Buddhaghosa’s commentary explains the “turban-head” either as: o A strip of muscle (māṃsapāṭala) from one ear to another forming a bulging forehead. o A round, symmetrical head resembling a water bubble. • Early images show smooth heads with slight elevation, interpreted as a physical representation of the uṇhīsasīsa, not a hair-knot. 4. Coomarasswamy’s View and Topknot Misinterpretation • A single spiral lock of hair (like a snail shell) on Buddha’s head—seen in Mathurā and Munich sculptures—is not evidence of full hair but a tight-drawn topknot (śikhā). • Coomaraswamy argues that the smooth rest of the scalp suggests a shaven head, not one with ringlets. • Gautama's own Dharmasūtra (III.14.23) permits ascetics to either shave or tie a topknot. 5. Uṣṇīṣa vs. Uṣṇīṣa-śiras • Common post-Kuṣāṇa Buddha images show a fleshy protuberance (bump) covered by curled hair. While usually called uṣṇīṣa, the author clarifies: o Uṣṇīṣa-śiras means head like a turban, but lacks the “crest”. o The bump/protuberance is the crest, not the uṣṇīṣa itself, and calling it uṣṇīṣa is a misnomer. 6. The Case of the Jinas (Tīrthaṅkaras) • Jaina texts (Ācārāṅga Sūtra and Kalpasūtra) describe Mahāvīra plucking his hair in five handfuls at renunciation, after which Śakra collects the hair in a diamond cup. • All 23 later Jinas are portrayed with ringlet-covered heads, indicating Mahāpuruṣa iconography. • Only Ṛṣabha, the first Jina, is shown with matted locks (jaṭā) like a Brahmin ascetic. • A shaven-headed image of Pārśva from Mathurā, published by Coomaraswamy, illustrates diversity in Jina iconography.