The Antiquities of Orissa v1.c10.320

Language: English

v1.c10.320.1

The conch shells of commerce are contributed by three different species; 1st, *Turbinella rapa*; 2nd, *Mazza rapa*; and 3rd, *Voluta gravis*. Of these the first produces the largest shells, best adapted for wind instruments, in making which the only ingenuity required is to drill a hole at the base in such a manner as not to injure the whorls. When blown through the wind, passing through the different whorls, produces a loud, sharp, shrill, piercing sound which spreads far and wide, and by its nature quickly attracts attention. Hence the conch was held in great esteem as a war trumpet. In the present day, it is used as a trumpet in the temples to mark the close of a religious ceremony called *ārati*, in course of which lights, napkins, and other articles are turned repeatedly in front of an image, and also at *quasi* religious ceremonies, which the fair sex celebrate to mark particular domestic occurrences. The second species produces the most elongated shells, and they are used for offering water to the gods during the *ārati* aforesaid, for bathing the images of Viṣṇu, and for lustrations generally. For this purpose no perforation at the base is needed, but the whorls within have to be cut out clean. Occasionally, but very rarely, the whorls are so cut as to represent five consecutive shells, one within the other, and these are described to be so many separate shells coalesced into one, or five separate mouths, *pañcamukha*, of one shell.

v1.c10.320.2

It is held to be particularly sacred. I have seen only one specimen of this kind; but it had only three interior shells. It is generally as high-priced as the abnormal variety called *dakṣiṇāvarta*, “in which the whorls, instead of running from right to left, as in the ordinary shell, are reversed, and run from left to right”. “It is”, says Sir Emerson Tennent, “regarded with such reverence that a specimen formerly sold for its weight in gold, but one may now be had for four or five pounds”. This high price is due to the virtues ascribed to it in the Purāṇas. One of them, the *Varāha*, says, “He who, going to a river flowing towards the east, performs an *abhiṣeka* ceremony on himself with a right-handed *śaṅkha*, purges himself from all sin. He who, in such a river standing up to his navel in water, pours sesamum seed and water profusely on his head from a right-handed *śaṅkha*, instantly destroys all the sins of his life”.¹⁵⁹ Of the virtues of *śaṅkhas* generally, the *Padma Purāṇa* gives a detailed account. According to it, “He who bathes Viṣṇu with the milk of a gold-coloured cow (*Kailā*) filled in a *śaṅkha*, acquires more merit than can be attained by performing a hundred million *Yajñas*. He who bathes the Great Lord with the milk of other than golden coloured cows, obtains the rank of Brahmā. Pouring Ganges water in a *śaṅkha*, he, who bathes Mādhava, saying at the same time ‘salutation to Nārāyaṇa’, avoids the evil of all future transmigration.

v1.c10.320.3

What is the use of bathing in the Ganges for him, who, turning a *śaṅkha* filled with water before Keśava, pours the water on his own head? He, who offers to Vaiṣṇavas, in a *śaṅkha*, water mixed with sesamum and *tulasī* leaves with which the feet of Hari have been washed, acquires the merit of performing a *cāndrāyaṇa* ceremony.”¹⁶⁰ The *Brahma-Vaivarta Purāṇa* says, “Water in a *śaṅkha* is most gratifying to the [115] gods, and is as holy as the waters of sacred pools, except to Śambhu. The goddess of fortune remains fixed in those places where the music of the *śaṅkha* resounds. He is bathed in the waters of all the sacred pools, who bathes in water from a *śaṅkha*. Hari abides in the *śaṅkha*; wherever there is a *śaṅkha* there is Hari. There also abides Lakṣmī, and evil of every kind flies away from it".¹⁶¹ The fabricators of bracelets make no distinction of these three varieties and use them promiscuously for their work. In the *Detailed List of Articles contributed by Bengal to the Vienna Universal Exhibition of 1873* (p. 89), Mr. Locke, of the Calcutta School of Art, has the following interesting note on the subject: "The Śāṅkhārīs, or shell workers at Dacca, distinguish the several shells and their various qualities by the names *Titkuri*, *Pati*, *Lālpati*, *Alabela*, *Dhala*, *Kulai*, and *Śurti*; the *Titkuri* (that is, those imported from Tuticorin) 'being the best in quality of grain, lustre, and suitability for fine cutting and delicate finish.

v1.c10.320.4

There is considerable variety in the patterns of these *śaṅkha* bracelets, from the rude broad flat ring to the thin delicate annulet, rounded, or with notched or beaded edges, carved with tigers' heads, enriched with ornamental incising, and illuminated by touches of tinsel, lac-colour, gilding, &c". It should be noticed, however, that those bracelets which are made of entire pieces or annulets cut out of the shell, require the last named species, which from its size yields rings just large enough for the human wrist. The first two varieties are too large for such annulets, and their chips and cuttings are therefore used only in inlaying. Their superior density and gloss adapt them well for this purpose. It should be borne in mind, also, that the different species vary greatly in size according to age, and it is often difficult to identify them in the dry state.