https://tinyurl.com/t89hx7fc
--कृण्वन्तो विश्वमार्यम् । ऋतस्य पदं कवयो नि पान्ति ॥ Make all acts prosperous, sages guard ऋत ṛta
-- ऋत ṛta is holy, prosperity order, creating riches of a nation
--metaphor of Varāha rescuing the earth
"The Ayodhya Kanda book of the epic Ramayana refers to Varaha retaining his connection to Prajapati-Brahma. In a cosmogonic myth, Brahma appears in the primal universe full of water and takes the form of a boar to lift the earth from the waters; creation begins with Brahma and his progeny. The Yuddha Kanda book of the epic praises Rama (the hero of the epic, who is identified with Vishnu) as "the single-tusked boar", which is interpreted as an allusion to Varaha and links Varaha with Vishnu. In the epic Mahabharata, Narayana ("one who lies in the waters", an appellation of Brahma which was later transferred to Vishnu) is praised as the one who rescues the earth as a boar." (Narayana praised as Varaha. "The Mahabharata, Book 3: Vana Parva: Tirtha-yatra Parva: Section CII" "The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CLXXXVIII". "The Mahabharata, Book 1: Adi Parva: Astika Parva: Section XXI". )
https://en.wikipedia.org/wiki/Varaha
Indra - shooting across a mountain slays the emusha ("fierce") beast.
अनु त्वा मही पाजसी अचक्रे द्यावाक्षामा मदतामिन्द्र कर्मन् ।
त्वं वृत्रमाशयानं सिरासु महो वज्रेण सिष्वपो वराहुम् ॥११॥ RV 1.121.11
Wilson1.121.11 Then the vast, powerful, and immoveable earth and heaven animated you, Indra, to glorious needs, and you did hurl down into the waters, with your mightythunderbolt, the everywhere-spreading and destroying Vr.tra.
हे “इन्द्र “मही मह्यौ महत्यौ “पाजसी बलवत्यौ “अचक्रे अचङ्क्रमणे सर्वत्र व्याप्य वर्तमाने द्यावक्षामा द्यावापृथिब्यौ “कर्मन् वृत्रवधादिलक्षणे कर्मणि प्रवृत्तं त्वाम् “अनु “मदतां हृष्टमकुरुताम् अन्वमन्येतां वा । तथा च तैत्तिरीयकं -‘स आभ्यामेव प्रसूत इन्द्रो वृत्रमहन् ' (तै. सं. २. ५. २. ६) इति । तदनन्तरं “त्वम् “आशयानम् आ समन्ताद्व्याप्य वर्तमान “वराहुं वराहारं “वृत्रम् असुरं “सिरासु सरणशीलास्वप्सु “महः महता “वज्रेण “सिष्वपः अस्वापयः । वज्रेण हत्वा पातितवानित्यर्थः ॥ मही । सुपां सुलुक् 'इति विभक्तेः पूर्वसवर्णदीर्घः । पाजसी । पाजःशब्दो बलवाचको लक्षणया अत्र तद्वति वर्तते । ‘ इयाडियाजीकारणामुपसंख्यानम् 'इति विभक्तेः ईकारादेशः । द्यावाक्षामा । द्यौश्च क्षामा च । ‘ दिवो द्यावा 'इति द्यावादेशः । ‘ देवताद्वन्द्वे च 'इत्युभयपदप्रकृतिस्वरत्वम् । सुपां सुलुक्'इति विभक्तेर्लुक् । मदताम् । मदी हर्षे'। व्यत्ययेन शप् । बहुलं छन्दस्यमाङ्योगेऽपि 'इति अडभावः । महः । महतः । करणे शेषत्वेन विवक्षिते षष्ठी । अच्छब्दलोपश्छान्दसः । सिष्वपः । ‘ ञिष्वप् शये '। अस्मात् ण्यन्तात् लुङि चङि संज्ञापूर्वकस्य विधेरनित्यत्वात् ‘ स्वापेश्चङि' (पा. सू. ६. १. १८) इति संप्रसारणं न क्रियते ॥लक्षणया अत्र तद्वति वर्तते । ‘ इयाडियाजीकारणामुपसंख्यानम् 'इति विभक्तेः ईकारादेशः । द्यावाक्षामा । द्यौश्च क्षामा च । ‘ दिवो द्यावा 'इति द्यावादेशः । ‘ देवताद्वन्द्वे च 'इत्युभयपदप्रकृतिस्वरत्वम् । सुपां सुलुक्'इति विभक्तेर्लुक् । मदताम् । मदी हर्षे'। व्यत्ययेन शप् । बहुलं छन्दस्यमाङ्योगेऽपि 'इति अडभावः । महः । महतः । करणे शेषत्वेन विवक्षिते षष्ठी । अच्छब्दलोपश्छान्दसः । सिष्वपः । ‘ ञिष्वप् शये '। अस्मात् ण्यन्तात् लुङि चङि संज्ञापूर्वकस्य विधेरनित्यत्वात् ‘ स्वापेश्चङि' (पा. सू. ६. १. १८) इति संप्रसारणं न क्रियते ॥
अस्येदु मातुः सवनेषु सद्यो महः पितुं पपिवाञ्चार्वन्ना ।
मुषायद्विष्णुः पचतं सहीयान्विध्यद्वराहं तिरो अद्रिमस्ता ॥७॥ RV 1.61.7
“इत् "उ इत्येतत् निपातद्वयं पादपूरणम् । यद्वा अवधारणार्थम् । “मातुः वृष्टिद्वारेण सकलस्य जगतो निर्मातुः “महः महतः “अस्य यज्ञस्य “सवनेषु अवयवभूतेषु प्रातःसवनादिषु त्रिषु सवनेषु “पितुं सोमलक्षणमन्नं सद्यः “पपिवान्। यदाग्नौ हूयते तदानीमेव पानं कृतवानित्यर्थः । तथा चार्वन्ना चारूणि शोभनानि धानाकरम्भादिहविर्लक्षणान्यन्नानि भक्षितवानिति शेषः। किंच “विष्णुः सर्वस्य जगतो व्यापकः “पचतं परिपक्वमसुराणां धनं यदस्ति तत् "मुषायत् अपहरन् “सहीयान् अतिशयेन शत्रूणामभिभविता "अद्रिमस्ता अद्रेर्वज्रस्य क्षेपकः । एवंभूत इन्द्रः ‘तिरः सत इति प्राप्तस्य' (निरु. ३. २०) इति यास्कः । “तिरः प्राप्तः सन् “वराहं मेघं विध्यत् अताडयत् । यद्वा । विष्णुः सुत्यादिवसात्मकः यज्ञः । यज्ञो देवेभ्यो निलायत विष्णू रूपं कृत्वा' (तै. सं. ६.२.४.२) इत्याम्नानात् । स विष्णुः पचतं परिपक्वमसुरधनं यत्तत् मुषायत् अचूचुरत् । तदनन्तरं दीक्षोपसदात्मनां दुर्गरूपाणां सप्तानामह्नां परस्तादासीत् । अद्रिमस्ता सहीयानिन्द्रो दुर्गाण्यतीत्य तिरः प्राप्तः सन् वराहमुत्कृष्टदिवसरूपं तं यज्ञं विध्यत् । तथा च तैत्तिरीयकं-- वराहोऽयं वाममोषः सप्तानां गिरीणां परस्ताद्वित्तं वेद्यमसुराणां बिभर्ति'इति, ‘स दर्भपुञ्जीलमुद्वृह्य सप्त गिरीन्भित्त्वा तमहन्' (तै. सं. ६. २. ४. २-३ ) इति च ।। महः महतः । अच्छब्दलोपश्छान्दसः । यद्वा । मह इत्येतत् पितुविशेषणम् । महः प्रशस्तं पितुमित्यर्थः । पपिवान् । पिबतेर्लिटः क्वसुः । वस्वेकाजाद्धसाम्'इति इडागमः । ‘आतो लोप इटि च 'इति आकारलोपः । प्रत्ययस्वरः । चारु ।'सुपां सुलुक् इति विभक्तेर्लुक् । मुषायत् । ‘मुष स्तेये '।'घञर्थे कविधानम् 'इति भावे कप्रत्ययः । मुषमात्मन इच्छति । ‘सुप आत्मनः क्यच् । 'न च्छन्दस्यपुत्रस्य 'इति ईत्ववत् दीर्घस्यापि प्रतिषेधे व्यत्ययेन दीर्घः । अस्मात् क्यजन्तात् लटः शतृ। आगमानुशासनस्यानित्यत्वात् नुमभावः। द्वितीयपक्षे तु क्यजन्तात् लङि ‘बहुलं छन्दस्यमाङयोगेऽपि 'इति अडभावः । अत्र स्तेयेच्छया तदुत्तरभाविनी क्रिया लक्ष्यते । पचतम् । ‘भृमृदृशि° 'इत्यादिना पचतेः अतच्प्रत्ययः । चित्त्वादन्तोदात्तत्वम् । विध्यत् । व्यध ताडने '। लङि दिवादित्वात् श्यन् । तस्य ङित्त्वात् ग्रहिज्यादिना संप्रसारणम् । श्यनो नित्त्वादाद्युदात्तत्वम् । पादादित्वात् निघाताभावः । वराहम् । वरमुदकमाहारो यस्य । यद्वा । वरमाहरतीति वराहारः सन् पृषोदरादित्वात् वराह इत्युच्यते । अत्र निरुक्तं- वराहो मेघो भवति वराहारः । वरमाहारमाहार्षीरिति च ब्राह्मणम् ' (निरु. ५. ४) इति । यज्ञपक्षे तु वरं च तदहो वराहः । ‘राजाहःसखिभ्यः ( पा. सू. ५. ४. ९१ ) इति समासान्तः टच्प्रत्ययः । चित्त्वादन्तोदात्तत्वम् । अस्ता। ‘असु क्षेपणे'इत्यस्मात् साधुकारिणि 'तृन्' (पा. सू. ३. २. १३५)। इडभावश्छान्दसः। 'न लोकाव्यय इति षष्ठीप्रतिषेधः ॥--सायणभाष्यम्
Wilson 1.061.07 Quickly quaffing the libations, and devouring the grateful viands (presented) at the three (daily) sacrifices which are dedicated to the creator (of the world), he, the pervadere of the universe, stole the ripe (treasures of the asuras); the vanquisher (of his foes), the hurler of the thunderbolt, encountering pierced the cloud. [vis.n.u = pervader, an epithet applied to Indra, sarvasya jagato vya_pakah. Cloud = vara_ha. Vis.n.u is the personified yajn~a; he attracted the accumulated wealth of the asuras; then, he remained concealed behind seven difficult passes, or the days of initiatory preparation for the rite. Indra crossed the seven defiles or went through the seven days of initiation and pierced the sacrifice. Taittiri_ya expands this further: Vara_ha, the stealer of what is beautiful, cherishes beyond the seven hills, the wealth of the asuras; Indra, having taken up the tufts of grass, and pierced the seven hills, slew him: vara_hoyam vamamos.ah sapta_nam girin.a_m parasta_d vittam vedyam asura_n.a_m bibharti; sa darbhapin~julam uddhr.tya, sapta girin bhitva_, tam ahanniti].
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“A boar, the plunderer of wealth, kept the goods of the Asuras on the other side of seven hills. Indra plucking up a bunch of kus’a grass and piercing through these hills, slew the boar. Visnu, the sacrifice, carried the boar off as a sacrifice to the gods. So the gods obtained the goods of the Asuras. In the corresponding passage of he Kathaka (IS XI.p.161), the boar is called Emusa. The same story with slight variations is told in the Caraka Brahmana (quoted by Sayana on 8.66.10). This boar appears as a cogmoginic character in the S’B (14.1.2.11) where under the name of Emusa he is stated to have raised up he earth from the waters. In the TS (7.1.5.1) this cosmogonic boar, which raised the earth from the primeval waters is described as a form of Prajapati. This modification of the myth is further explained in the TB (1.1.3.5). In the post-Vedic mythology…the boar which raises the earth, has become one of the Avatars of Vishnu.” (Macdonell, Arthur Anthony (1897). ... Vedic mythology. Princeton Theological Seminary Library. Strassburg : Karl J. Trübner. p.41)https://archive.org/details/vedicmythology00macd_0/page/40/mode/2up
कदू महीरधृष्टा अस्य तविषीः कदु वृत्रघ्नो अस्तृतम् ।
इन्द्रो विश्वान्बेकनाटाँ अहर्दृश उत क्रत्वा पणीँरभि ॥१०॥ RV 8.66.10
कदू कदाः खलु अस्य इन्द्रस्य तविषीः बलानि महीः महान्ति अधृष्टाः अधृष्टान्यधर्षकाणि आसन् । कदु कदा नु खलु वृत्रघ्नः वृत्रहन्तुरिन्द्रस्य हन्तव्यम् अस्तृतम् अहिंसितमभवत् । न कदाचिदित्य ------ त्र्यहं अभवदित्यर्थः । अथवास्य महान्ति बलानि सेनालक्षणानि कदाप्यधृष्टान्यन्यबलैरहिंसितानि तथा वृत्रघ्नः शारीरं बलमस्तृतमन्यैरहिंस्यम् । ईदृशेन द्विविधेन बलेन इन्द्रः विश्वान् सर्वान् बेकनाटान् । अनेन कुसीदिनो वृद्धिजीविनो वार्धुषिको उच्यन्ते । कथं तद्व्युत्पत्तिः । वे इत्यपभ्रंशो द्विशब्दार्थे । एकं कार्षापणमृणिकाय प्रयच्छन् द्वौ मह्यं दातव्य - -- नयेन दर्शयन्ति ततो द्विशब्देनैकशब्देन च नाटयन्तीति बेकनाटाः । तान् अहर्दृशः। अहःशब्देन तदुत्पादक आदित्योऽभिधेयो भवति । तं पश्यन्तीत्यहर्दृशः । ननु सर्वे सूर्यं पश्यन्ति कोऽत्रातिशय इति उच्यते । इहैव जन्मनि सूर्यं पश्यन्ति न जन्मान्तरे । लुब्धका अयष्टारोऽन्धे तमसि मज्जन्ति । अथवा लौकिकान्येवाहानि पश्यन्ति न पारलौकिकान्यदृष्टानि । दृष्टप्रधाना हि नास्तिकाः । ईदृशान् पणीन् पणिसदृशान् शूद्रकल्पान् । उतशब्द एवार्थे । क्रत्वा उत कर्मणैव ताडनादिव्यापारेणैव अभि भवतीति शेषः । यद्वा । पणीनुत पणीनेवाभिभवति न यष्टारम् । पणीनां निन्दा स्मर्यते-गोरक्षकानापणिकांस्तथा कारुकुशीलवान् । प्रेष्यान् वार्धुषिकांश्चैव विप्रान् शूद्रवदाचरेत् । (मनु. ८. १०२ ) इति ॥--सायणभाष्यम्
तैत्तिरीयसंहिता
6.2.4.2 य॒ज्ञो दे॒वेभ्यो॒ निला॑यत॒ विष्णू॑ रू॒पं कृ॒त्वा स पृ॑थि॒वीम्प्रावि॑श॒त्तं दे॒वा हस्तान्थ्स॒॒रभ्यैच्छ॒न्तमिन्द्र॑ उ॒पर्यु॑प॒र्यत्य॑क्राम॒त् सोऽब्रवी॒त्को मा॒यमु॒पर्यु॑प॒र्यत्य॑क्रमी॒दित्य॒हं दु॒र्गे हन्तेत्यथ॒ कस्त्वमित्य॒हं दु॒र्गादाह॒र्तेति॒ सोऽब्रवीद्दु॒र्गे वै हन्ता॑वोचथा वरा॒हो॑ऽयं वा॑ममो॒षः [21]
6.2.4.3
स॒प्ता॒नां गि॑री॒णाम्प॒रस्ताद्वि॒त्तं वेद्य॒मसु॑राणाम्बिभर्ति॒ तं ज॑हि॒ यदि॑ दु॒र्गे हन्तासीति॒ स द॑र्भपुञ्जी॒लमु॒द्वृह्य॑ स॒प्त गि॒रीन्भि॒त्त्वा तम॑ह॒न्थ्सोऽब्रवीद्दु॒र्गाद्वा आह॑र्तावोचथा ए॒तमा ह॒रेति॒ तमेभ्यो य॒ज्ञ ए॒व य॒ज्ञमाह॑र॒द्यत्तद्वि॒त्तं वेद्य॒मसु॑राणा॒मवि॑न्दन्त॒ तदेकं॒ वेद्यै॑ वेदि॒त्वमसु॑राणाम् [22]
-- 'Somayaga is a general name for those sacrifices in which libations of the soma juice are offered in the duly consecrated fire. There are seven types of Soma Yajnas namely, agnishtoma, atyagnishtoma, ukthya, shodashi, vajapeya, atirata and aptoryama...'(Kashyap, Rangasami Laksminarayana (2014). Krishna Yajur Veda Taittirīya Āraṇyaka: Text in Devanāgari, Translation and Notes (Vol 2). Sri Aurobindo Kapali Sastry Institute of Vedic Culture. pp. xxii, 11.)
Agnishtoma yajna is held for 5 days; Pravargya ceremony is performed in the third and fourth days.
Mahāvīra earthen pots are prepared, and the milk boiled in them are offered to the Aśvins. This is repeated in the evening for three consecutive days. After concluding Pravargya, the implements used in this ritual, particularly the Mahāvīra are carried in procession to the fire-altar (uttaravedi) and buried there. (Vesci, Uma Marina (1992) Heat and Sacrifice in the Vedas, Delhi: Motilal Banarsidass. p.218)
From 'clay chosen from a pit east of the Ahavaniya fire, to which a horse leads the way, a Mahavira pot is made, a span high, two spare pots, and various other utensiles. A stool of Munja grass is also made as a throne for the pot. The pot is heated, the milk of a cow and a goat is poured in. Finally, the hot drink is offered to the Açvins, and two Rauhina cakes are also offered in the morning to the day, in the evening to the night. At the outset of the ceremony the wife of the sacrificer is made to cover her head, but she joins with the rest at the close in the finale of the Saman which is sung. At the end the offering utensils are arranged so as to make up the semblance of a man, the three Mahavira vessels marking the head, and so on... The pot is covered with a golden plate, which can be nothing else than a symbol of fire or the sun, the pot glows, the milk, which in its whiteness is a sun symbol, boils with heat. The sacrificer by drinking as usual a share of the milk thus gains power at the same time as the sun is strengthened'. (Keith, Arthur Berriedale (1925), The Religion And Philosophy Of The Veda And Upanishads (Part 2), pp. 332–333.)
See: Houben, Jan E. M. (1991). The Pravargya Brāhmaṇa of the Taittirīya Āraṇyaka: An Ancient Commentary on the Pravargya Ritual. Motilal Banarsidass, Delhi
Pravargya in Satapatha Brahmana
[quote]The fourteenth kânda, up to the beginning of the Brihad-âranyaka, is entirely taken up with the exposition of the Pravargya, an important, though optional and subsidiary, ceremony performed on the Upasad-days of Soma-sacrifices. Whilst the central feature of this sacrificial performance consists of a ceremony of an apparently simple and unpretending character, viz. the preparation of a hot draught of milk and ghee, the Gharma, which the Sacrificer has to take, after oblations have been made thereof to various deities, the whole rite is treated with a considerable amount of mystic solemnity calculated to impart to it an air of unusual significance. A special importance is, however, attached to the rough clay pot, used for boiling the draught, and manufactured and baked in the course of the performance itself; it is called Mahâvîra, i.e. the great man or hero, and Samrâg, or sovereign lord, and is made the object of fervid adoration as though it were a veritable deity of well-nigh paramount power.
Although the history of this ceremony is somewhat obscure, the place assigned to it in the Soma-ritual would lead one to suppose that its introduction must have taken place at a time when the main procedure of the Soma-sacrifice had already been definitely settled. This conclusion is also borne out by the position taken up towards this ceremony by the authorities of the Black Yagur-veda. For whilst the Maitrâyanîyâ Samhitâ gives at least the formulas used for it, the Kâthaka, on the other hand, takes no notice whatever of it, and the Taittirîya school only deals with it in its Âranyaka. Nevertheless, this ceremony can boast of a respectable antiquity, seeing that it is treated of at some length in the Brâhmanas of the Rik--viz. Ait. Br. 1, 18-22; Kaush. Br. VIII, 3-7; and this circumstance alone might almost seem to justify the inference that it was in that very school of ritualists that this item of the sacrificial ceremonial was first elaborated. It is very doubtful, however, whether such an inference would find any support in the dogmatic explanation of the ceremony offered by some of the theologians of the Rig-veda. At the end of the Pravargya section, in a passage which has a somewhat disconnected appearance, and seems hardly in consonance with previous dogmatic explanations, the Aitareya-brâhmana makes the secret import of the ceremony to be that of a mystic union of the gods resulting in the generation of a new, divine body for the Sacrificer. This explanation, having been previously adopted by Haug and Garbe, was recorded without question in a note to part ii (p. 104) of this translation. Further consideration of this matter has, however, convinced me that the theory. referred to fails altogether to account for the origin of the ceremony, as well as for important points in its performance which find a ready explanation in the theory applied to it by the present work, as well as by the Taittirîya-Âranyaka and the Kaushîtaki-brâhmana. For seeing that the main object of sacrificial performances generally is the reconstruction of Pragâpati, the personified universe, and (the divine body of) the Sacrificer, it is difficult to see why, for this latter purpose, a new and special ceremony should have been thought necessary; and, besides, the rejected theory, if it is at all to account for the high honour rendered to the Mahâvîra pot, would almost involve the recognition of a form of Liṅga-worship which surely would require very much stronger evidence than the isolated and to my mind) somewhat suspicious passage on which this theory is based.
Now, as regards the rival theory underlying the exposition of the Pravargya, as given in the Satapatha-brâhmana, it makes the Mahâvîra pot a symbol of the sun, whilst the hot milk draught represents the divine flood of life and light with which the performer of the ceremony becomes imbued. These symbolic interpretations, whatever we may think of them otherwise, certainly adapt themselves admirably to the general sacrificial imagery. As the sun is the head of the universe--or, in figurative language, the head of Pragâpati, the world-man--so its earthly, and earthen, counterpart, the Mahâvîra pot, is the head of Vishnu, the sacrificial man, and the Sacrificer; and this ceremony is thus performed in order to complete the universe and sacrifice, as well as the divine body of the Sacrificer, by supplying them with their head, their crowning-piece, so to speak; and to imbue them with the divine essence of life and light. For this purpose the theory rather ingeniously avails itself of certain myths vaguely alluded to in the Rig-veda, according to which (X, 171, 2) Indra cut off the head of Makha (here identified with Vishnu, the sacrifice and the sun-god); and (I, 116, 12; 117, 22; 119, 9) Dadhyañk, the son of Atharvan, was fitted by the Asvins with a horse's head, and this hippocephalous creature then communicated to them the Madhu, or sweet thing,--that is, as would appear, the sweet doctrine of the Soma, the drink of immortality. This symbolism readily explains some points connected with the Pravargya ceremony, for which no obvious reason seems otherwise to suggest itself. For one thing, it accounts for the deep reverence shown to the Gharma vessel, which, in fact, is no other than the giver of light and life himself; whilst the optional character of the ceremony explains itself from the fact that the Soma-cup, of which the Sacrificer will subsequently partake, might of itself be expected to supply him with the blessings which he hopes to derive from the Pravargya. And, finally, it also becomes clear why the Pravargya must not form part of a man's first performance of a Soma-sacrifice.
For the Pravargya, as we have seen, is performed on the preliminary days of the Soma-sacrifice, before the pressing of the Soma has taken place; and it obviously is only after he has actually partaken of the Soma-drink, and has thereby potentially 'put on immortality,' that he can partake of the Gharma, and thus become imbued with the celestial light (The Kaushîtaki-brâhmana (VIII, 3), on the other hand, seems to justify the prohibition on the ground that, prior to the first complete Soma-sacrifice, the body of the Sacrifice (and Sacrificer) is incomplete, and therefore not ready to receive its head, in the shape of the Pravargya. Hence also the same work allows the Pravargya to be performed at the first Soma-sacrifice of one who is thoroughly versed in the scriptures, since such a one is himself the body, or self, of the sacrifice.)[unquote] (J. Eggeling, "Satapatha Brahmana Part V (SBE44): Introduction", pp. xiii to li)
https://www.sacred-texts.com/hin/sbr/sbe44/sbe44008.htm#11:1:6:10
Khanda 14 (the last book) of the Shatapatha Brahmana is:
| Adhyaya | Brahmana(s) | Title | Comment |
|---|
| I | 1 | The Pravargya | Vishnu's decapitation is here. |
|---|
| 2-4 | The making of the Pot | The Mahāvīra Pot for the Pravargya. The origin of the legend of Varaha is here. |
| II | 1-2 | The boiling of the Gharma, and the offerings | |
|---|
| III | 1 | The setting out of the Pravargya | |
|---|
| 2 | Expiatory Ceremonies | Rules to follow when something goes wrong. |
Aitareya Brahmana
The sacrifice went away from the gods (saying), 'I shall not be your food.''No', replied the gods, 'Verily thou shalt be our food.' The gods crushed it; it being taken apart was not sufficient for them. The gods said 'It will not be sufficient for us, being taken apart; come, let us gather together the sacrifice.' (They replied) 'Be it so'. They gathered it together; having gathered it together they said to the Açvins, 'Do ye two heal it', the Açvins are the physicians of the gods, the Açvins the Adhvaryus; therefore the two Adhvaryus gather together the cauldron [Mahāvīra pot]. Having gathered it together they sau, 'O Brahman, we shall proceed with the Pravargya offering; O Hotṛ, do though recite.' [Aitareya Brahmana, Adhyaya IV, Verse 1 ('The Pravargya')]
The Pravargya sacrifice is itself is detailed in Pancika (book) 1, Adhyaya (chapter) 4, verses 1-22. The overall placement of the Pravargya as an early or introductory ceremony of the overall Soma Sacrifice is (Pancika II)
Pancika | Adhyaya | Name | Verses / Comment |
I (The Soma Sacrifice) | I | The Consecration Rites | |
II | The Introductory Sacrifice | |
III | The Buying and Bringing of the Soma | |
IV | The Pravargya | Chapter includes the Upasad and Tanuaptra rites. |
V | The carrying forward of the fire, Soma, and the offerings to the High Altar | |
II (The Soma Sacrifice continued) | I | The Animal Sacrifice | Rice-cakes etc., are offered symbolically as animal sacrifices. |
II | The Animal Sacrifice (continued) and the Morning litany | 2.2.9 (p.141) states 'The [rice] cake (which is offered) is the victim which is killed'. |
Kauṣītaki Brahmana
The Mahāvīra is the head of the sacrifice... it is the self of the sacrifice; verily thus with the self he completes the sacrifice. The Mahāvīra is he yonder that gives heat; verily thus he delights him... The man of whom men speak in the sun us Indra, is Prajapati, is the holy power; thus herein the sacrificer attains identity if [the] world and union with all the deities. [Kausitaki Brahmana, Adhyaya VIII, Verse 3 ('The Pravargya']
The extensive and elaborate Soma Sacrifice is thus detailed throughout Adhyayas 7-30 (i.e. 23 of 30 chapters); the Pravargya sacrifice is itself is detailed Adhyaya 8, verses 3–7. The overall placement of the Pravargya as an introductory part of the overall Soma Sacrifice is (Adhyaya IX onwards):
Adhyaya | Name | Verses | Ceremony / Sacrifice |
VII | The Soma Sacrifice | 1-4 | The Consecration |
5-9 | Introductory Sacrifice |
10 | The Purchase of Soma |
VIII | The Soma Sacrifice (continued) | 1-2 | The Guest Reception |
3-7 | The Pravargya |
8-9 | The Upasads |
IX | The Soma Sacrifice (continued) | -- | |
[Keith, Arthur Berriedale (1920). Rigveda Brahmanas The Aitareya And Kausitaki Brahmanas Of The Rigveda. pp. 121 (Aitareya) 392 (Kausitaki).]
emuṣam (acc. sg. of the perf. p. of 3. am, p. 80, col. 1); am amati, to go; (perf. p. acc. sg. emuṣam for emivāṃsam) to be pernicious or dangerous, RV. viii, 77, 10; emūṣa m. (formed fr. the above) N. of the boar which raised up the earth, ŚBr. xiv, 1, 2, 11 ; Kāṭh. (Monier-Williams)
Satapatha Brahmana FOURTEENTH KÂNDA. THE PRAVARGYA. FIRST ADHYÂYA, FIRST BRÂHMANA.
Vishnu decapitated
14:1:1:11. The gods Agni, Indra, Soma, Makha, Vishnu, and the Visve Devâh, except the two Asvins, performed a sacrificial session 1.
14:1:1:22. Their place of divine worship was Kurukshetra.. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, 'This is a place for divine worship;' for it was the gods’ place of divine worship.
14:1:1:33. They entered upon the session 2 thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!' And in like manner do these (men) now enter upon the sacrificial session thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!'
14:1:1:44. They spake, 'Whoever of us, through austerity, fervour, faith, sacrifice, and oblations, shall first compass the end of the sacrifice, he shall be the most excellent of us, and shall then be in common to us all.''So be it,' they said.
14:1:1:55. Vishnu first attained it, and he became the
p. 442
most excellent of the gods; whence people say, 'Vishnu is the most excellent of the gods.'
14:1:1:66. Now he who is this Vishnu is the sacrifice; and he who is this sacrifice is yonder Âditya (the sun). But, indeed, Vishnu was unable to control that (love of) glory of his; and so even now not every one can control that (love of) glory of his.
14:1:1:77. Taking his bow, together with three arrows, he stepped forth. He stood, resting his head on the end of the bow. Not daring to attack him, the gods sat themselves down all around him.
14:1:1:88. Then the ants said--these ants (vamrî), doubtless, were that (kind called) 'upadîkâ 1'--'What would ye give to him who should gnaw the bowstring?'--'We would give him the (constant) enjoyment of food, and he would find water even in the desert: so we would give him every enjoyment of food.'--'So be it,' they said.
14:1:1:99. Having gone nigh unto him, they gnawed his bowstring. When it was cut, the ends of the bow, springing asunder, cut off Vishnu's head.
14:1:1:1010. It fell with (the sound) 'ghriṅ'; and on falling it became yonder sun. And the rest (of the body) lay stretched out (with the top part) towards the east. And inasmuch as it fell with (the sound) 'ghriṅ,' therefrom the Gharma 2 (was called); and inasmuch as he was stretched out (pra-vrig,), therefrom the Pravargya (took its name).
14:1:1:1111. The gods spake, 'Verily, our great hero
p. 443
[paragraph continues](mahân virah) has fallen:' therefrom the Mahâvîra pot (was named). And the vital sap which flowed from him they wiped up (sam-mrig) with their hands, whence the Samrâg 1.
14:1:1:1212. The gods rushed forward to him, even as those eager to secure some gain (will do) 2. Indra reached him first. He applied himself to him limb after limb, and encompassed him 3, and, in encompassing him, he became (possessed of) that glory of his. And, verily, he who knows this becomes (possessed of) that glory which Indra is (possessed of).
14:1:1:1313. And Makha (sacrifice), indeed, is the same as Vishnu: hence Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat 4, for the gods love the mystic.
14:1:1:1414. They gave to those ants the enjoyment of food; but, indeed, all food is water, for it is by moistening (the food) therewith that one eats here whatever one does eat.
14:1:1:1515. This Vishnu, the (Soma-) sacrifice, they then divided amongst themselves into three parts: the Vasus (received) the morning-pressing, the Rudras the midday-pressing, and the Âdityas the third pressing.
14:1:1:1616. Agni (received) the morning-pressing, Indra
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the midday-pressing, and the Visve Devâh the third pressing.
14:1:1:1717. The Gâyatrî (received) the morning-pressing, the Trishtubh the midday-pressing, and the Gagatî the third pressing. The gods went on worshipping and toiling with that headless sacrifice.
14:1:1:1818. Now Dadhyañk Âtharvana knew this pure essence 1, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.
14:1:1:1919. He then was spoken to by Indra saying, 'If thou teachest this (sacrificial mystery) to any one else, I shall cut off thy head.'
14:1:1:2020. Now this was heard by the Asvins,--'Verily, Dadhyañk Âtharvana knows this pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.'
14:1:1:2121. They went up to him and said, 'We two will become thy pupils.'--'What are ye wishing to learn?' he asked.--'This pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete,' they replied.
14:1:1:2222. He said, 'I was spoken to by Indra saying, ‘If thou teachest this to any one else, I shall cut off thy head;’ therefore I am afraid lest he should indeed cut off my head: I cannot take you as my pupils.'
14:1:1:2323. They said, 'We two shall protect thee from him.'--'How will ye protect me?' he replied.--They said, 'When thou wilt have received us as thy
p. 445
pupils, we shall cut off thy head and put it aside elsewhere; then we shall fetch the head of a horse, and put it on thee: therewith thou wilt teach us; and when thou wilt have taught us, then Indra will cut off that head of thine; and we shall fetch thine own head, and put it on thee again.'--'So be it,' he replied.
14:1:1:2424. He then received them (as his pupils); and when he had received them, they cut off his head, and put it aside elsewhere; and having fetched the head of a horse, they put it on him: therewith he taught them; and when he had taught them, Indra cut off that head of his; and having fetched his own head, they put it on him again,
14:1:1:2525. Therefore it is concerning this that the Rishi has said (Rig-v. I, 116, 12), 'That Dadhyañk Âtharvana, with a horse's head, anywise spoke forth unto you two the sweet doctrine:'--'Unrestrainedly he spoke this,' is what is thereby meant.
14:1:1:2626. One must not teach this to any and every one, since that would be sinful, and lest Indra should cut off his head; but one may only teach it to one who is known to him, and who has studied sacred writ, and who may be dear to him, but not to any and every one.
14:1:1:2727. He may teach it to one dwelling with him (as a pupil) for a year; for the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thereby gratifies, and therefore he may teach it to one dwelling with him for a year.
14:1:1:2828. For three nights he keeps the rule (of abstinence); for there are three seasons in the year, and the year is he that shines yonder, and the Pravargya also is that one: it is him he thereby
p. 446
gratifies, and therefore he keeps the rule for three nights.
14:1:1:2929. Hot 1 (water) he sips, thinking, 'I will teach it as one practising austerities.' He teaches it whilst abstaining from flesh-food, thinking, 'I will teach it as one practising austerities;'
14:1:1:3030. And whilst not drinking out of earthen (vessels); for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her: therefore (one should do so) whilst not drinking out of earthen (vessels);
14:1:1:3131. And whilst not coming into contact with Sûdras and remains of food; for this Gharma is he that shines yonder, and he is excellence, truth, and light; but woman, the Sûdra, the dog, and the black bird (the crow), are untruth: he should not look at these, lest he should mingle excellence and sin, light and darkness, truth and untruth.
14:1:1:3232. And, verily, he that shines yonder is glory; and as to that glory, Âditya (the sun), that glory is just the sacrifice; and as to that glory, the sacrifice, that glory is just the Sacrificer; and as to that glory, the Sacrificer, that glory is just the officiating priests; and as to that glory, the officiating priests, that glory is just the sacrificial gifts: hence, if they bring up to him a dakshinâ he must not, at least on the same day, make over these (objects) to any one else lest he should make over to some one else that glory which has come to him; but rather on the morrow, or the day after: he thus gives it away after having made that glory his own, whatever it be--gold, a cow, a garment, or a horse.
p. 447
14:1:1:3333. And, verily, he who either teaches or partakes of this (Pravargya), enters that life, and that light. The observance of the rule thereof (is as follows). Let him not cover himself (with a garment) whilst the sun shines, lest he should be concealed from that (sun). Let him not spit whilst the sun shines, lest he should spit upon him. Let him not discharge urine whilst the sun shines, lest he discharge it upon him. For so long as he shines, so great he (the sun) is: thinking, 'Lest I should injure him by these (acts),' let him take food at night, after striking a light, whereby it is made to be a form of him who shines yonder. But on this point Âsuri used to say,--One rule the gods indeed keep, to wit, the truth: let him therefore speak nothing but the truth.
Footnotes
441:1 For this legend, see J. Muir, Orig. Sansk. Texts, vol. iv, p. 124,
441:2 Lit., they were sitting (for the session): 'âs' (like 'sad') is here used in its technical sense, and not in its ordinary sense 'to sit, to be';--'They were [there. They said],' J. M.
442:1 That is, a certain species of ants that are supposed to find water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139.
442:2 That is, the draught of hot milk boiled in the Mahâvîra pot, and hence often used as a synonym for the latter or the Pravargya.
443:1 That is, emperor, or lord paramount, as the Pravargya is named, in the same way as the Soma-plant (and juice) is styled King.
443:2 Cf. IV, 1, 3, 5. The construction is hardly so irregular as it is represented there.
443:3 That is, he enclosed him (in his own self), he took him in (gobbled him up).
443:4 I.e. 'the mighty (lord),' an epithet of Indra.
444:1 Viz. the Madhu ('honey') or sweet doctrine of the Pravargya, or pot of boiled milk and ghee.
446:1 During the performance of the Pravargya ceremony boiling water has to be used whenever water is required.
(J. Eggeling,1900, "Satapatha Brahmana Part V (SBE44): Fourteenth Kânda: XIV, 1, 1. First Adhyâya, First Brâhmana" https://www.sacred-texts.com/hin/sbr/sbe44/sbe44117.htm)
Digging up clay to form Makha's head
He then takes the lump of clay with the (right) hand and spade on the right (south) side, and with the (left) hand alone on the left (north) side, with (Vâg. S. XXXVII, 3), 'O divine Heaven and Earth,'--for when the sacrifice had its head cut off, its sap flowed away, and entered the sky and the earth: what clay (firm matter) there was that is this (earth), and what water there was that is yonder (sky); hence it is of clay and water that the Mahâvîra (vessels) are made: he thus supplies and completes it (the Pravargya) with that sap; wherefore he says, 'O divine Heaven and Earth,'--'May I this day compass for you Makha's head,'--Makha being the sacrifice, he thus says, 'May I this day accomplish for you the head of the sacrifice;'--'on the Earth's place of divine worship,'--for on a place of divine worship of the earth he prepares it;--'for Makha thee! for Makha's head thee!'--Makha being the sacrifice, he thus says, 'For the sacrifice (I consecrate) thee, for the head of the sacrifice (I consecrate) thee.'
As the clay is dug up and fashioned into Mahāvīra pots, the participant refers to the Vajasaneyi Samhita of the White Yajurveda, specifically Book 37, Verse 3 (i.e. 'Vâg. S. XXXVII, 3') to state it – representing the head of Vishnu – is the head of Makha:
O Heaven and Earth divine, may I duly prepare for you
this day the head of Makha on the place of earth where
the Gods sacrificed.
—
Vajasaneyi Samhita of the White YajurVeda, translated by Ralph T.H. Griffith (1899), Book XXXVII (37), Verse 3
Symbolism of Makha's head
When the sacrifice had its head cut off, its vital sap flowed out, and thence these plants grew up: with that life-sap he thus supplies and completes it. And as to why he places it north (of Soma's seat),--Soma is the sacrifice, and the Pravargya is its head; but the head is higher (uttara): therefore he places it north (uttara) of it. Moreover, Soma is king, and the Pravargya is emperor, and the imperial dignity is higher than the royal: therefore he places it north of it.
Legend of the Boar (Varaha)
Translation:
Then (earth) torn up by a boar (he takes), with 'Only thus large was she in the beginning,'--for, indeed, only so large was this earth in the beginning, of the size of a span. A boar, called Emûsha, raised her up, and he was her lord Prajapati: with that mate, his heart's delight, he thus supplies and completes him;--'may I this day compass for you Makha's head on the Earth's place of divine worship: for Makha thee! for Makha's head thee!' (Satapatha Brahmana, translation by Julius Eggeling (1900), Kanda XIV, Adhyaya I, Brahmana II ('The making of the pot'), Verse 11 https://www.sacred-texts.com/hin/sbr/sbe44/sbe44118.htm)
Digging up the clay to make the Mahāvīra pots as part of the Pravargya sacrifice is cited in Vajasaneyi Samhita of the White Yajurveda, this time specifically Book 37, Verse 5 (i.e. 'Vâg. S. XXXVII, 5'): Only so large was it at first. Duly may I prepare for you this day the head of Makha on earth's place where the Gods sacrificed. For Makha thee, thee for the head of Makha!
— Vajasaneyi Samhita of the White YajurVeda, translated by Ralph T.H. Griffith (1899), Book XXXVII (37), Verse 3
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Varāha lifts up the earth, c. 1740 Chamba painting
Taittirīya Āraṇyaka and Kr̥ṣṇa Yajurveda
He who performs the Pravargya ritual indeed, ensures that the head of the sacrifice is in its proper place. Thus, performing the sacrifice that is inclusive of the head, the yajna-performer obtains the desired fruits and also wins heaven. Therefore this Pravargya may be called āśvina-pravayā i.e. that Pravargya in which the Ashwin mantras have gained importance.
Mitra, Rajendralala (1872). Taittiriya Aranyaka (Sanskrit); Biblotheca Indica. University of California. Baptist Mission Press. pp. 7 (Introduction), 1-55 notes: Taittiriya Aranyaka is 'by far the largest of the Aranyakas. It extends altogether to ten prapāṭhakas or 'Great Lessons', i.e. books or chapters, of which the last four are Upanishads, and the first six, are Aranyaka strictly so-called'.[52] In regards to the Pravargya rite, prapāṭhaka (chapter) 4 provides the mantras to be used, and prapāṭhaka (chapter) 5 details the performance of the ceremony itself: | Prapāṭhaka | Title | Comment |
|---|
| 1 | Propitiation of the Eastern Altar - Uttara Vedi | |
| 2 | Brahmanic Education | |
| 3 | Mantras of the Chaturhotra-Chiti | |
| 4 | Pravargya Mantras | Used for the Pravargya ceremony |
| 5 | Pravargya Ceremony | Pravargya Brahmana |
| 6 | Pitrimedha or Rites for the welfare of the Manes | |
| 7 | S'iksha or the training necessary for acquiring a knowledge of Brahma | Taittiriya Upanishad |
| 8 | Knowledge of Brahma |
| 9 | Relation of Brahma to food, mind, life, etc. |
| 10 | The worship of Brahma | Mahanarayana Upanishad
|
Makha / Vishnu decapitated
The gods, desirous of glory, were attending a sacrifice complete in every respect. They said, 'whatever glory first comes to us, that shall be common to us all.' Kurukeshetra was their altar... The Maruts were the earth dug from it. Glory came to Makha Vaishnava among their number. This glory he eagerly desired; with it he departed. The gods followed him, seeking to obtain (this) glory. From the left (hand) of him while thus followed, a bow was produced, and from his right hand arrows. Hence a bow and arrows have a holy origin, for they are sprung from sacrifice.
Though many, they could not overcome him, though he was only one. Therefore many men without bows and arrows cannot overcome one hero who has a bow and arrows... he stood leaning on his bow. The ants said [to the gods], 'Let us choose a boon; and after that we shall subject him to you. Wherever we dig, let us open up water.' Hence wherever ants dig, the open up water. For this was the boon which they chose. They knawed his (Vishnu's) bowstring. How his, starting asunder, hurled his head upwards. It travelled through heaven and earth. From its so travelling (pravartata), the pravargya derives its name. From its falling with the sound of ghram, gharma obtained its name. Strength (virya) fell from the mighty one (mahatah): hence the mahavira got its name...
The gods said to the Asvins, 'Ye two are physicians, replace this head of the sacrifice.' They said 'Let us ask a boon, let our graha (libation of Soma) be offered here also.' (The gods accordingly) recognised this Asvina (libation) for them. (The Asvins) replaced this head of the sacrifice, which is the Pravargya... When one offers the pravargya, then he replaces the head of the sacrifice. Sacrificing with the sacrifice with a head, a man obtains blessings, and conquers heaven. Hence this pravargys is principally effcacious through texts addressed to the Asvins.
—
Original Sanskrit Texts (Vol 4) by J. Muir (1873), translation of the Taittiriya Aranyaka (Prapāṭhaka 5, Anuvaka 1, Verses 1-7) (J. Muir (1873). Original Sanskrit Texts Vol 4. pp. 123–124.)![]()
This Vedic Index entry states that 'Makha appears to designate a person in two passages of the Rigveda [9.101.13. where the Bhrgus are mentioned as chasing Makha].
Makha
'Mahāvīra' (महावीर) 'is the name in the later Samhitās and the Brāhmaṇas of a large earthenware pot which could be placed on the [yajna] fire, and which was especially employed at the introductory Soma ceremony called Pravargya'. 'Mahāvīra' literally translates to 'great hero', 'thunderbolt', and 'white horse' (which seem to relate to Indra). It also translates to 'archer', which is particularly notable as two (linked) legends relating to this pot in the Pravargya ceremony concerns Makha and Vishnu respectively being decapitated by their bows (i.e. in the Shatapatha Brahmana, the Mahāvīra earthen pot represents the decapitated head of Vishnu)." (Satapatha Brahmana Part V (SBE44): Fourteenth Kânda: XIV, 1, 1. First Adhyâya, First Brâhmana").
Just as in the Rigveda, Indra is stated to become 'Makhavan' (1.3.43), in the Shatapatha Brahmana it is also stated that Indra 'became Makhavat (possessed of makha)' in a legend relating to the Mahāvīra earthen pot made in the Parvargya yajna (i.e. the decapitation of Vishnu). Indra is also stated to be the 'slayer of Makha' in the Taittiriya Samhita of the Black Yajurveda (3.2.4). Should the Mahāvīra be broken during the yajna, Indra is invoked for atonement
'The Rudras, having gathered together the earth', he says; these deities first gathered him together; verily with them he gathers him together. 'Thou art the head of Makha', he says; Makha is the yajna, the firepan is his head; therefore he says thus.
— Taittiriya Samhita of the Black YajurVeda, translated by Arthur Berriedale Keith (1914), Khanda 5, Prapathaka 1 ('The Placing of the Fire in the Fire-pan'), Section 6
In the Parvargya yajna, the Mahāvīra earthen pot made from clay is referred to as 'Makha'. In a legend relating to the Mahāvīra, Makha (in the Pañcaviṃśa Brāhmaṇa) or Makha-Vishnu (in the Shatapatha Brahmana and Taittiriya Aranyaka) is decapitated. The pot is referred to as Makha's head, which at the end of the ceremony is used as the symbolic head of a man's body (see below).
The above quote from the Taittiriya Samhita concerns a Soma yajna to Rudra. Other references to the head of Makha are all in the Taittiriya Samhita (e.g.1.1.8, 1.1.12, and 4.1.5, as well as that quoted above), and all seem to be in relation to Agni, the fire god.
https://en.wikipedia.org/wiki/Pravargya
In the later Samhitas [Vajasaneyi Samhita (White Yajurveda) 11.57; 37.7; Taittiriya Samhita, 1.1.8.1, 3.2.4.1] mention is also made of the 'head of Makha,' an expression which has become unintelligible to the Brahmanas [Shatapatha Brahmana 14.1.2.17].
https://sa.wikisource.org/wiki/शुक्लयजुर्वेदः/अध्यायः_३७
अध्यायः 37
महावीर संभरणाभ्यादान मन्त्राः। अभ्र्यादि रौहिणान्तो अध्यायः
37.1
देवस्य त्वा सवितुः प्रसवे ऽश्विनोर् बाहुभ्यां पूष्णो हस्ताभ्याम् ।
आ ददे नारिर् असि ॥
37.2
युञ्जते मन ऽ उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः ।
वि होत्रा दधे वयुनाविद् एक ऽ इन् मही देवस्य सवितुः परिष्टुतिः स्वाहा ॥
37.3
देवी द्यावापृथिवी मखस्य वाम् अद्य शिरो राध्यासं देवयजने पृथिव्याः ।
मखाय त्वा मखस्य त्वा शीर्ष्णे ॥
37.4
देव्यो वम्र्यो भूतस्य प्रथमजा मखस्य वो ऽद्य शिरो राध्यासं देवयजने पृथिव्याः ।
मखाय त्वा मखस्य त्वा शीर्ष्णे ॥
37.5
इयत्य् अग्रे ऽ आसीन् मखस्य ते ऽद्य शिरो राध्यासं देवयजने पृथिव्याः ।
मखाय त्वा मखस्य त्वा शीर्ष्णे ॥
37.6
इन्द्रस्यौज स्थ मखस्य वो ऽद्य शिरो राध्यासं देवयजने पृथिव्याः ।
मखाय त्वा मखस्य त्वा शीर्ष्णे मखाय त्वा मखस्य त्वा शीर्ष्णे मखाय त्वा मखस्य त्वा शीर्ष्णे ॥
37.7
प्रैतु ब्रह्मणस् पतिः प्र देव्य् एतु सूनृता ।
अच्छा वीरं नर्यं पङ्क्तिराधसं देवा यज्ञं नयन्तु नः ।
मखाय त्वा मखस्य त्वा शीर्ष्णे मखाय त्वा मखस्य त्वा शीर्ष्णे मखाय त्वा मखस्य त्वा शीर्ष्णे ॥
37.8
मखस्य शिरो ऽसि ।
मखाय त्वा मखस्य त्वा शीर्ष्णे ।
The refrain is:देव्यो॑ वम्र्यो भू॒तस्य॑ प्रथम॒जा म॒खस्य॑ वो॒ऽद्य शिरो॑ राध्यासं देव॒यज॑ने पृथि॒व्याः ।...इन्द्र॒स्यौज॑ स्थ म॒खस्य॑ वो॒ऽद्य शिरो॑ राध्यासं देव॒यज॑ने पृथि॒व्याः ।... म॒खाय॑ त्वा म॒खस्य॑ त्वा शी॒र्ष्णे ।म॒खाय॑ त्वा म॒खस्य॑ त्वा शी॒र्ष्णे ।
शुक्लयजुर्वेदः/अध्यायः ११
11.57
उखां कृणोतु शक्त्या बाहुभ्याम् अदितिर् धिया ।
माता पुत्रं यथोपस्थे साग्निं बिभर्तु गर्भ ऽ आ ।
मखस्य शिरोऽसि ॥
devā vai yaśaskāmāḥ sattram āsatāgnir indro vāyur makhas te 'bruvsn yan no yaśa r̥cchāt tan naḥ sahāsad iti teṣā makhaṃ yaśa ārcchat tad ādāyāpākrāmat tad asya prāsahāditsanta taṃ paryayatanta svadhanuḥ pratiṣṭhābhyātiṣṭhat tasya dhanurārtnir ūrdhvā patitvā śiro 'cchinat sa pravargyo 'bhavad yajño vai makho yat pravargyaṃ pravr̥ñjanti yajñasyaiva tac chiraḥ pratidadhati (PB 7.5.6) Pancavimsabrahmana relates to Samaveda.
Makha decapitated
The Gods Agni, Indra, Vayu, and Makha, desirous of glory, performed a yajna session. They said: 'The glory that will come to (one of) us, must be in common to (all of) us'. Of them it was Makha to whom the glory came. He took it and stepped forth. They tried to take it from him by force and hemmed him in. He stood there, leaning on his bow, but the end of the bow, springing upwards, cut off his head. This (head) became the pravargya; Makha, forsooth, is the yajna; by holding the pravargya (ceremony), they put the head on the yajna.
— Pancavimsa Brahmana, translated by W. Caland (1931), Prapathaka VII (7), Adhyaya 5 ('The samans of the midday pavamana laud'), Verse 6
In Taittiriya Aranyaka (Black Yajurveda) Vishnu completes the yajna and is decapitated, although He is still referred to as Makha in the Pravargya ritual. PRAPATHAKA 2.4
a The wooden sword is safety, the hammer is safety, the knife, the sacrificial enclosure, the axe is safety; sacrificial ye art, makers of the sacrifice; do ye invite me to this sacrifice.
b May sky and earth invite me;
(May) the place of singing, the bowl, Soma, the fire (invite me);
(May) the gods, the sacrifice,
The Hotras call upon me in invitation.
c 'Homage to Agni, slayer of Makha; may the glory of Makha impel me'--(with these words) he reverences the Ahavaniya. Makha is the sacrifice [1]; verily he slays the sacrifice; verily paying homage to him he creeps to the Sadas, for his own safety.
d 'Homage to Rudra, slayer of Makha; for this homage guard me' (with these words he reverences) the place of the Agnidh; verily paying homage to him he creeps to the Sadas, for his own safety.
e 'Homage to Indra, slayer of Makha; injure not my power and strength'--(with these words he reverences) the place of the Hotr; verily he invokes this blessing, for the preserving of his power and strength [2].
f He who creeps forward knowing the gods who cause ruin at the Sadas is not ruined at the Sadas. 'Homage to Agni, slayer of Makha', he says. These gods cause ruin at the Sadas. He, who knowing them thus creeps forward, is not ruined at the Sadas.
g Ye two are firm, loose; united guard me from trouble.
h May the sun, the god, guard me from trouble from the sky, Vayu from the atmosphere [3], Agni from earth, Yama from the fathers, Sarasvati from men.
i O ye divine doors, oppress me not.
k Homage to the Sadas, homage to the lord of the Sadas, homage to the eye of the friends who go before, homage to sky, homage to earth.
l Ho! son of a second marriage, get thee hence; sit on the seat of another more foolish than we are.
m From the low, from the high may I go.
n O sky and earth protect me from this day to-day.
o When he creeps forward to the seat [4], the fathers creep along after him; they have power to injure him; having crept to the seat he should look along the south side (saying), 'Come, O ye fathers; through you may I possess the fathers; may ye have good offspring in me'; verily paying reverence to them he creeps to the Sadas, for his own safety.
विश्वेत्ता विष्णुराभरदुरुक्रमस्त्वेषितः ।
शतं महिषान्क्षीरपाकमोदनं वराहमिन्द्र एमुषम् ॥१०॥RV 8.77.10
Wilson 8.77.10 The wide-traversing Sun, despatched by you, brings (to the world) all these (waters which you create); he brings hundreds of cattle and rice boiled in milk; it is Indra who slays the water-stealing boar. [The sun (here called Vis.n.u), as the bringer of rain, is said to bring the cattle and food which the rain produces; the 'boar' vara_ha is a personification of the cloud as smitten by Indra's thunderbolt (cf. Nirukta 5.4). Taittiri_ya Sam.hita_ 6.2.4 relates the legend: the personified yajna concealed itself from the gods, and assuming the form of Vis.n.u, entered the earth. The gods, streching out their hands, sought in vain to lay hold of it; but wherever it turned, Indra, outstripping it, stood in front of it. It said to him, 'Who is this that, outstripping me, always stands in front of me?' He answered, "I slay in inaccessible places'. Then, it said to him, 'You say that you can slay in inaccessible places-- if this be so, the boar va_mamos.a (va_mamus.a in Caraka Bra_hman.a) guards for the asuras, behind the seven mountains, the wealth which the gods must obtain; prove your title by slaying that boar'. Indra, seizing up a tuft of darbha grass, pierced those mountains and slew him. Then he said to the yajna, 'You said that you could bring out from inaccessible places; bring him out from there'. It brought out all the instruments of the yajna (i.e. the altar, Soma jars, cups...) and gave them to the gods'. The Caraka Bra_hman.a adds that the boar hid behind twenty-one stone cities. The seven mountains are the four di_ks.a_s or initiatory rites and the three upasads; the boar va_mamos.a (stealer of precious things) is the personified ceremony of pressing the Soma; see also RV 1.61.7].
अस्या ऋचो नैरुक्तैतिहासिकमतभेदेन द्विधा योजना । नैरुक्तपक्षे तावत् । हे इन्द्र “ता तानि यानि त्वया स्रष्टव्यान्युदकानि सन्ति तानि “विष्णुः व्यापनशील आदित्यः “आभरत् आभरति । लोकाय प्रयच्छतीत्यर्थः । कीदृशो विष्णुः । “उरुक्रमः बहुगतिः । किं स्वविरोधेन नेत्याह । “त्वेषितः त्वया प्रेरितः । न केवलमुदकान्येव अपि च “शतं “महिषान् शतसंख्याकान् पशून् । महिषशब्दो गवादेरप्युपलक्षकः । अथवा शतशब्दोऽपरिमितवचनो महिष इति महन्नाम । असंख्यातान् महतो यज्ञान् यजमानेभ्य आभरत् ददातीत्यर्थः । किंच “क्षीरपाकं क्षीरपक्वम् “ओदनं पायसम् । एतच्चरुपुरोडाशादेरुपलक्षकम् । तद्यजमानेभ्य आभरत् । अथवा सर्वार्थं वृष्टिप्रदानद्वारोदनं प्राहरत् । किंच “इन्द्रः “वराहं जलपूर्णं मेघं हन्तीति शेषः । कीदृशं तम् । “एमुषम् । आ इत्यस्य स्थाने छान्दस एकारः । आमुषमुदकस्य मोषकमित्यर्थः । निरुक्तपक्ष एवम् । ऐतिहासिकपक्षे चरकब्राह्मण इतिहास आम्नायते । विष्णुर्यज्ञः । स देवेभ्य आत्मानमन्तरधात् । तमन्यदेवता नाविदन्निन्द्रस्त्ववेत् । स इन्द्रमब्रवीत्को भवानिति । तमिन्द्रः प्रत्यब्रवीदहं दुर्गाणामसुराणां च हन्ता भवांस्तु क इति । सोऽब्रवीदहं दुर्गादाहर्ता त्वं तु यदि दुर्गाणामसुराणां हन्ता ततोऽयं वराहो वाममुष एकविंशत्याः पुरां पारेऽश्ममयीनां वसति तस्मिन्नसुराणां वसु वाममस्ति तमिमं जहीति । तस्येन्द्रस्ताः पुरो भित्त्वा हृदयमविध्यत्। अधि तत्र यदासीत्तद्विष्णुराहरदिति । सोऽयमितिहासः अस्येदु मातुः सवनेषु ( ऋ. सं. १. ६१. ७ ) ‘ विश्वेत्ता विष्णुः'इत्याभ्यां प्रतिपादितः । तयोर्मध्ये ‘अस्येदु मातुः'इत्यत्र विष्णुना हे इन्द्र त्वं दुर्गाणां हन्तेत्यात्मानं कथयसि तर्हि वाममुषं वराहमसुरं जहीत्युक्तार्थो ‘ विध्यद्वराहम्'इति पादेन प्रतिपादितः । इन्द्रेण च विष्णो त्वं दुर्गादाहर्तेति ब्रूषे मया पुराणि जितान्यसुरश्च घातितस्तस्य वामं वस्वानयेत्युक्तो विष्णुमूर्तिस्तस्य वराहासुरस्य धनं मुमोष । सोऽर्थः ‘मुषायद्विष्णुः पचतम्'इति पादेन सूचितः । स किं पुनर्मुषितवानिति तदत्रोच्यते 'विश्वेत्ता'इति । हे इन्द्र त्वेषितस्त्वया प्रेरितो विष्णुर्यज्ञरूपी त्वेषितस्त्वं दुर्गादाहर्ता किल तर्हि त्वं तस्य धनान्याहरेति त्वया प्रेरितः सन्नुरुक्रमो भूत्वा विश्वेत्ता यानि त्वयाहर्तव्यानीत्युक्तानि यानि च तत्र स्थितानि तानि सर्वाण्याभरत् आभरतु । कानि तानीति । शतं महिषानपरिमितान् प्रशस्तान् पदार्थान् तेषां वाहनरूपान् महिषान् वा क्षीरपाकमोदनं च पक्वमात्रमेवौदनं चाभरत् ।'विध्यद्वराहम्'इत्यत्रोक्तोऽर्थश्च चरमपादेनोच्यते । इन्द्रस्तु वराहं वराहारं स्वीकृतासुरसर्वस्वं वराहरूपिणं वैमुषमेमुषनामानमथवैमुषं धनानामामोषकं वराहमसुरं हृदयेऽविध्यदिति शेषः ॥
मख पु० मख--संज्ञायां घ । यज्ञे अमरः ।--वाचस्पत्यम् मखानलः, पुं, (मखस्य अनलः मखसाध्योऽनलइत्यर्थः ।) यज्ञाग्निः । तत्पर्य्यायः । महा-वीरः २ । इति त्रिकाण्डशेषः ॥ मखः, पुं, (मखन्ति गच्छन्ति देवा अत्रेति । मखसर्पणे + “हलश्च ।” ३ । ३ । १२७ । इति घञ् ।संज्ञापूर्ब्बकत्वान्न वृद्धिः । यद्वा, पुंसीति घः ।)यज्ञः । इत्यमरः । २ । ७ । १३ ॥ यथा, देवी-भागवते । १ । १९ । २३ ।“कृत्वा तस्य मखं पूर्णं करिष्यामि तवापि वै ।”--शब्दकल्पद्रुमः makha mfn. (prob. connected with √1. mah or √maṃh) jocund, cheerful, sprightly, vigorous, active, restless (said of the Maruts and other gods), RV. ; Br. makha m. a feast, festival, any occasion of joy or festivity, RV. ; ŚāṅkhGṛ. a sacrifice, sacrificial oblation (yajna), ŚBr. &c. &c. (Naigh. iii, 17 ) (prob.) N. of a mythical being (esp. in makhasya śiraḥ, ‘Makha's head’), RV. ; VS. ; ŚBr.
makha-
-- in Pravargya, golden ewer mahā-vīra or gharma is accepted from रुशमनाम्नां जनानां (RV 5.30.12-15)
--प्रवर्ग्य ceremony is gharma (Apte)
त्वं मखस्य दोधतः शिरोऽव त्वचो भरः ।
अगच्छः सोमिनो गृहम् ॥२॥RV 10.171.2
हे इन्द्र त्वं मखस्य यज्ञस्य दोधतः कम्पमानस्य देवेभ्यः पलायमानस्य शिरः प्रवर्ग्यरूपं त्वचः त्वगुपलक्षिताच्छरीरात् "अव भरः । अवयुत्य पृथक्कृत्य हृतवानसि । देवेभ्यो निष्क्रान्तस्य पुरुषाकारस्य धन्विनो यज्ञस्य शिर इन्द्रो वम्रिरूपेण ज्याघातनद्वारा पुरा चिच्छेद । तदभिप्रायेणेदमुक्तम् । श्रूयते हि - तस्येन्द्रो वम्रिरूपेण धनुर्ज्यामच्छिनद्रुद्रस्य त्वेव धनुरार्त्निः शिर उत्पिपेष स प्रवर्ग्योऽभवत्' (तै. आ. १. ५. २) इति । स त्वं सोमिनः सोमवतो मम गृहम् vअगच्छः आगच्छ
Wilson translation: 10.171.02 You have carried off the head of the trembling yajna from his skin; come to the dwelling of the presenter of the Soma. [Legend: Sacrifice attempted to escape from the gods. Yajna assumed a human form, that of a warrior. Indra took the form of an Yajna is the pravargya or preliminary ceremony of pouring fresh milk into boiling ghi_].
Griffith translation. 10.1712 Thou from his skin hast borne the head of the swiftmoving- combatant,
And sought the Somapourers-' home.
कुविन्मा गोपां करसे जनस्य कुविद्राजानं मघवन्नृजीषिन् ।
कुविन्म ऋषिं पपिवांसं सुतस्य कुविन्मे वस्वो अमृतस्य शिक्षाः ॥५॥RV 3.43.5
Griffith 3.435 Wilt thou not make me guardian of the people, make me, impetuous Maghavan, their ruler;
Make me a Rsi having drunk of Soma; Wilt thou not give me wealth that lasts for ever?
Wilson translation 3.043.05 Possessor of wealth, accept of the spiritless Soma; make me the protector, or rather a monarch of men; make me verily a holy sage, a drinker of the libation; make me verily the possessor of imperishable wealth. [Or rather a monarch of men: kuvid ma_m gopa_m karase janasya kuvid ra_ja_nam: kuvid = api, surely, verily].
हे इन्द्र “कुवित् अपि च “मा मां "जनस्य “गोपां गोप्तारं "करसे कुरु । तथा हे “मघवन् धनवन् “ऋजीषिन् सोमवन् हे इन्द्र मां “राजानं सर्वस्य स्वामिनं कुरु । “कुवित् च “मा माम् “ऋषिम् अतीन्द्रियार्थस्य द्रष्टारं कुरु । ‘ ऋषिर्दर्शनात् ' ( निरु. २. ११ ) इति यास्कः । तथा “सुतस्य अभिषुतस्य सोमस्य “पपिवांसं पातारं कुरु । अपि च “मे मह्यम् "अमृतस्य क्षयरहितं “वस्वः वसु "शिक्षाः प्रयच्छ ॥ करसे ।'कृञ् करणे'। लेट्यडागमे रूपम् । कुविद्योगादनिघातः । म ऋषिम् इत्यत्र संहितायाम् ‘ ऋत्यकः'इति प्रकृतिभावो ह्रस्वश्च । पपिवांसम् । 'पा पाने 'इत्यस्य क्वसौ ‘वस्वेकाजाद्धसाम्'इतीडागमः । प्रत्ययस्वरः । शिक्षाः । शिक्षतिर्दानकर्मा । अस्मात् लेट्याडागमे रूपम् । कुविद्योगादनिघातः । आगमा अनुदात्ताः'इत्याटोऽनुदात्तत्वे धातुस्वरः ॥
प्र सुन्वानस्यान्धसो मर्तो न वृत तद्वचः ।
अप श्वानमराधसं हता मखं न भृगवः ॥१३॥RV 9.101.13
“सुन्वानस्य अभिषूयमाणस्य “अन्धसः अदनीयस्य सोमस्य “तत् प्रसिद्धं “वचः वचनं घोषं “मर्तः मारकः कर्मविघ्नकारी श्वा “न “प्र “वृत न भजताम् । न शृणोत्विति यावत् । तथा हे स्तोतारः “अराधसं संसाधककर्मरहितं तं “श्वानम् “अप “हत । तत्र दृष्टान्तः । "मखं “न । यथा पुरापराद्धं मखमेतन्नामानं "भृगवः अपहतवन्तः तथापहतेत्यर्थः ।।
Griffith 9.101.13 Let not the power of men restrain the voice of the outpouring juice:
As Bhrgus' sons chased Makha, so drive ye the greedy hound away.
Wilson 9.101.13 Let no mortal hear the sound of the effused Soma; drive off the dog that sacrifices not as the Bhr.gus drove off Makha. [Let no mortal: 'No death-giving, i.e., rite-obstructing dog'; ara_dhasam = stingy, ra_dhakakarmarahitam].
gharma a cauldron, boiler, esp. the vessel in which the milk-offering to the Aśvins is boiled, RV. ; AV. vii ; VS. viii, 61 ; AitBr. i ; ŚBr. xiv ; Lāṭy. a cavity in the earth shaped like a cauldron (from which Atri was rescued by the Aśvins; ‘heat’ Gmn. ), RV. gharma
[cf. θερμός, θέρμη; Lat. formus; Zd. garĕma; Goth. varmya; Germ. warm.] (Monier-Williams) gharmá m. ʻ heat ʼ RV., ʻ sweat ʼ lex. [√ghr̥2]Pa. ghamma -- m. ʻ heat, hot season ʼ; Pk. ghamma -- m. ʻ heat, sweat ʼ; Gy. as. (Baluči) gharmi, pal. găm ʻ sun ʼ (whence gắmi ʻ moon ʼ), eur. kham m.; Sh. gĭróm f. ʻ sweat ʼ, K. guma m. (u?); Ku. N. ghām ʻ sunshine ʼ; A. ghām ʻ heat, sweat ʼ; B. ghām ʻ sunshine, sweat ʼ; Mth. ghām ʻ sweat ʼ; Bhoj. Aw. lakh. ghām ʻ sunshine, heat of the sun ʼ; H. ghām m.f. ʻ heat, sunshine, sweat ʼ, G. ghām m.; M. Ko. ghām m. ʻ sweat ʼ. -- N. ghamaurā ʻ prickly heat ʼ, Or. ghamira, H. ghamaurī f., M. ghāmoḷẽ n. (+?).Garh. ghām ʻ sunshine ʼ.(CDIAL 4445) घर्म gharma a. [घरति अङ्गात्; घृ-सेके कर्तरि मक् नि˚ गुणः Uṇ.1.146] Hot. -र्मः 1 Heat, warmth; घर्मार्तं न तथा सुशीतलजलैः स्नानम् H.1.93; U.3.5. -2 The hot season, summer; निःश्वासहार्यांशुकमाजगाम घर्मः प्रियावेशमिवोपदेष्टुम् R.16.49; U.2.9. -3 Sweat, perspiration; अघर्मघर्मोदकबिन्दुमौक्तिकैरलंचकारास्य वधूरहस्करः Śi.1.58. -4 A cauldron, boiler. -5 Sunshine; -6 A cavity in the earth shaped like a boiler. -7 A hot day. -8 Ved. A sacrifice (yajna). -9 Juice. -10 Milk (of cows). -11 The प्रवर्ग्य ceremony. -12 A kind of deity; घर्मः स्यादातपे ग्रीष्मे प्रवर्ग्ये देवतान्तरे । -Comp. -अंशुः the sun; तमस्तपति घर्मांशौ कथमाविर्भविष्यति Ś.5.14. -अन्तः the rainy season; घर्मान्तक्षुभितजलेव जह्नु- कन्या Ki.7.25. -अम्बु, -अम्भस् n., -उदकम्, -जलम् sweat, perspiration; वदने घर्माम्भसां जालकम् Ś.1.29; Māl.9.17,1.37. -चर्चिका eruptions caused by heat and suppressed perspiration. -जातिः sweat-produced being; अहं भवो यूयमथोऽसुरादयो मनुष्यतिर्यग्द्रुमघर्मजातयः Bhāg.8.5.21 -छेदः cessation of heat. -दीधितिः the sun; यः ससोम इव घर्मदीधितिः R.11.64. -दुधा, -दुह् f. a cow giving warm milk for offerings; घर्मदुघे इव धेनू Av.4.22.4. -द्युतिः the sun; Ki.5.41. -पयस् n. 1 sweat, perspiration; प्रतिकामिनीति ददृशुश्चकिताः स्मरजन्म- घर्मपयसोपचिताम् Śi.9.35. -2 warm water. -श्मिः 1 the sun. -2 heat, radiance. -स्वेद a. Ved. coming with splendour, or showering down water, or coming to the oblation (Sāy.); perspiring with heat; घर्मस्वेदेभिर्द्रविणं व्यानट् Rv.10.67.7.(Apte)
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pra-°vargya m. a ceremony introductory to the Soma yajna (at which fresh milk is poured into a heated vessel called, mahā-vīra or gharma, or into boiling ghee), Br. ; ŚrS. ; MBh. &c.; pra-°vargya n. N. of a Sāman, ĀrṣBr. pra-varga a pra-vargya, pra-varjana See under pra-√vṛj. ; pra-varga b m. a large earthenware pot (used in the Pravargya ceremony), Sāy. on RV. vii, 103, 8pra-√vṛj P. Ā. -vṛṇakti, -vṛṅkte, (Ved. inf. -vṛje), to strew (the yajna grass), RV. ; Br. ;to place in or on the fire, heat,to perform the Pravargya ceremony, Br.;KātyŚr.
(Monier-Williams) प्रवर्गः pravargaḥ 1 The yajna fire. -2 An epithet of Viṣṇu.(Apte)
प्रवर्ग पु० प्रवृज्यतेऽसौ प्र + वृज--घञ् । १ विष्णौ हरिवं० ४२अ० । २ प्रवर्म्ये महावीरे हेमच० । तत्र प्रवर्ग्य इत्येवपाठो न्याय्यः ।प्रवर्ग्य पु० प्र + वृज--कर्मणि ण्यत् कुत्वम् । १ महायीरेतत्प्रकारः कात्या० श्रौ० २६ अ० प्रवर्ग्याध्याये दृश्यम् ।अस्त्यर्थे मतुप् । प्रवर्ग्यवत् । २ तद्युते २ यज्ञभेदे पु०शत० ब्रा० ३४४१ --वाचस्पत्यम् प्रवर्गः, पुं (प्रवृज्यते निःक्षिप्यते हविरादिक-मस्मिन्निति । प्र + वृज् + अधिकरणं घञ् ।)होमाग्निः । इति हेमचन्द्रः । ३ । ५०० ॥ (यथा,हरिवंशे । ४१ । ३४ ।“दक्षिणाहृदयो योगी महासत्रमयो महान् ।उपाकर्म्मोष्ठरुचकः प्रवर्गावर्त्तभूषणः ॥”प्रवर्ग्य इति पाठोऽपि दृश्यते ॥)--शब्दकल्पद्रुमः
याभिः पक्थमवथो याभिरध्रिगुं याभिर्बभ्रुं विजोषसम् ।
ताभिर्नो मक्षू तूयमश्विना गतं भिषज्यतं यदातुरम् ॥१०॥RV 8.22.10
हे अश्विनौ “याभिः ऊतिभिः “पक्थम् एतन्नामकं राजानम् “अवथः रक्षथः । “याभिः ऊतिभिश्च “अध्रिगुम् अधृतगमनं राजानमवथः । “याभिः ऊतिभिश्च “बभ्रुं राजानं च "विजोषसं विशेषेण सोमैः प्रीणयन्तम् । एतान् सर्वान् यैः पालनैरवथः "ताभिः तै रक्षणैः "मक्षु क्षिप्रं “तूयं तूर्णं “न अस्मान् "आ "गतं रक्षणार्थमागच्छतम् । किंच “यत् “आतुरं रोगादिसहितमस्माकं पुत्रादिकं प्रति “भिषज्यतं भैषज्यं कुरुतम् । भिषक्कण्ड्वादिः ॥
--सायणभाष्यम्
Wilson translation 8.022.10 With those protections with which you have defended Paktha, Adhrigu, and Babhru, when propitiating you, come to us, As'vins, quickly; administer medicine to the sick.
Griffith translation 8.22.10 The aids wherewith ye helped Paktha and Adhrigu;, and Babhru severed from his friends,
With those, O Aśvins, come hither with speed and soon, and heal whatever is diseased.
ruśama m. (or ruśama) N. of a man, RV. (ruśamās) pl. his descendants; ruśamā f. N. of a woman (said to have contended with Indra as to which of the two would run fastest round the earth, and to have won by the artifice of only going round Kuru-kṣetra), PañcavBr. (Monier-Williams) यद्वा रुमे रुशमे श्यावके कृप इन्द्र मादयसे सचा ।
कण्वासस्त्वा ब्रह्मभि स्तोमवाहस इन्द्रा यच्छन्त्या गहि ॥२॥RV 8.4.2
“यद्वा यद्यपि रुमादिषु चतुर्ष राजसु हे “इन्द्र त्वं “सचा सह “मादयसे माद्यसि तथापि “स्तोमवाहसः स्तोमानां स्तोत्राणां वोढारः “कण्वासः कण्वगोत्रा ऋषयः “ब्रह्मभिः परिवृढैर्मन्त्रैर्हविर्भिर्वा हे “इन्द्र त्वाम् “आ “यच्छन्ति आगमयन्ति । यद्वा । द्वितीयार्थे तृतीया । ब्रह्मभिर्ब्रह्माणि हवींष्याभिमुख्येन प्रयच्छन्ति ददति । ‘दाण् दाने'। 'पाघ्रा'इत्यादिना यच्छादेशः । अतस्त्वम् “आ “गहि शीघ्रमागच्छ । गमेर्लोटि छान्दसः शपो लुक् ॥--सायणभाष्यम्
Griffith translation: RV 8.4.2 Or, Indra, when with Ruma, Rusama, Syavaka, and Krpa thou rejoicest thee,
Still do the Kanvas, bringing praises, with their prayers, O Indra, draw thee hither: come.
यस्यायं विश्व आर्यो दासः शेवधिपा अरिः ।
तिरश्चिदर्ये रुशमे परीरवि तुभ्येत्सो अज्यते रयिः ॥९॥ RV 8.51.9
विश्वः सर्वः अयं दृश्यमानः आर्यः असुरस्वामिको गणः यस्येन्द्रस्य अरिः शत्रुर्भवति । कीदृशः सः । दासः धनादेरुपक्षयिता शेवधिपाः । शेवधिर्निधिस्तं पाति रक्षतीति । तथा असुरादिधनस्यापहर्ता स्वधनस्य च रक्षितेत्यर्थः । तेनेन्द्रेण रुशमे अकल्याणे अर्ये अरिगणे तस्मिन् तिरश्चित् अन्तर्हितमेव पवीरवि । पवी रथनेमिस्तद्वन्तोऽराः पवीराः । तदुपेतं चक्रं पवीरवि। अत्र ‘पवी रथनेमिर्भवति' (निरु. ५. ५) इत्यादि निरुक्तं द्रष्टव्यम् । तादृशं चक्रमज्यते प्रक्षिप्यते । चतुर्थपादे प्रत्यक्षीकृत्य उच्यते । हे इन्द्र तुभ्यमेव त्वदर्थमेव सः असुरगणे विद्यमानः रयिः निधिलक्षणो धनराशिः अज्यते प्रक्षिप्यतेऽरिगणेन । असुरगणे गुप्तं चक्रदानमपि इन्द्राय निधिप्रदमभवत् तदा सत्पात्रे गुप्तं धनदानं महाफलदं स्यादिति किमु वक्तव्यमित्याशयः ॥--सायणभाष्यम्
Wilson translation: 8.051.09 That wealth, which every A_rya here covets and every miserly Da_sa, is sent direct to yo, the pious Rus'ama Paviru.
शग्धी नो अस्य यद्ध पौरमाविथ धिय इन्द्र सिषासतः ।
शग्धि यथा रुशमं श्यावकं कृपमिन्द्र प्रावः स्वर्णरम् ॥१२॥RV 8.3.12 हे “इन्द्र “धियः कर्माणि स्तोत्राणि वा “सिषासतः संभक्तवतः “नः अस्माकं संबन्धिनः “अस्य यजमानस्य तद्धनं “शग्धि प्रदेहि “यद्ध येन खलु धनेन “पौरम् । पुरुर्नाम राजा । तस्य पुत्रम् “आविथ ररक्षिथ । अपि च हे “इन्द्र “रुशमं “श्यावकं “कृपं चैतन्नामकांस्त्रीन् राजर्षीन् “यथा येन प्रकारेण “प्रावः प्रारक्षः तथा “स्वर्णरं सर्वस्य हविषो नेतारं प्रापयितारम् । यद्वा । स्वः स्वर्गं प्रति नेतव्यमिमं यजमानं “शग्धि शक्तं कुरु। धनादिसंपत्त्या यागानुष्ठानाय यथा शक्तो भवति तथा कुर्वित्यर्थः । इन्द्र इत्यामन्त्रितस्य पादादित्वेनाष्टमिकनिघाताभावे षाष्ठिकमामन्त्रिताद्युदात्तत्वम् ॥--सायणभाष्यम् Griffith translation: 8.3.12 Help for us, Indra, as thou holpest Paura once, this mans' devotions bent on gain. Help, as thou gavest Rusama and Syavaka and Svarnara and Krpa aid. (सायण calls the ladies,राजर्षीन्)
Wilson translation 8.003.12 Give to this our (worshipper) engaged in celebrating your sacred rites, Indra, (the wealth) whereby you have protected the son of Puru, grant to the man (aspiring) to heaven (the wealth wherewith) you have preserved, O Indra, Rus'ama, S'ya_vaka and Kr.pa.
भद्रमिदं रुशमा अग्ने अक्रन्गवां चत्वारि ददतः सहस्रा ।
ऋणंचयस्य प्रयता मघानि प्रत्यग्रभीष्म नृतमस्य नृणाम् ॥१२॥
सुपेशसं माव सृजन्त्यस्तं गवां सहस्रै रुशमासो अग्ने ।
तीव्रा इन्द्रमममन्दुः सुतासोऽक्तोर्व्युष्टौ परितक्म्यायाः ॥१३॥
औच्छत्सा रात्री परितक्म्या याँ ऋणंचये राजनि रुशमानाम् ।
अत्यो न वाजी रघुरज्यमानो बभ्रुश्चत्वार्यसनत्सहस्रा ॥१४॥
चतुःसहस्रं गव्यस्य पश्वः प्रत्यग्रभीष्म रुशमेष्वग्ने ।
घर्मश्चित्तप्तः प्रवृजे य आसीदयस्मयस्तम्वादाम विप्राः ॥१५॥ RV 5.30.12-15 रुशम इति कश्चिज्जनपदविशेषः । अत्र रुशमशब्देन तत्रत्या जना उच्यन्ते । “रुशमाः ऋणंचयनाम्नो राज्ञः किंकराः हे “अग्ने 'भद्रं कल्याणम् “इदं कर्म “अक्रन् अकुर्वन् । कीदृशाः । “गवां धेनूनां “चत्वारि चतुःसंख्यायुक्तानि "सहस्रा सहस्राणि “ददतः मह्यं प्रयच्छन्तः । राज्ञा हि दीयमानानि धनानि राजपुरुषा एव प्रयच्छन्तीत्यर्थः । “नृणां नेतॄणां मध्ये "नृतमस्य अतिशयेन नेतृतमस्य “ऋणंच यस्य एतन्नामकेन राज्ञा “प्रयता प्रयतानि दत्तानि “मघानि गोरूपाणि धनानि वयं “प्रत्यग्रभीष्म प्रतिगृहीतवन्तः स्मः । पूजार्थं बहुवचनम् ॥ हे "अग्ने “रुशमासः रुशमा ऋणंचयस्य किंकराः “सुपेशसं सुरूपमलंकाराच्छादनादिभिः संस्कृतं “मा माम् “अस्तं गृहं “गवां धेनूनां “सहस्रैः सह "अव "सृजन्ति प्रापयन्ति स्म । तदनन्तरमेव “तीव्राः रसवन्तः “सुतासः लब्धबहुधनेन मयाभिषुताः सोमाः “परितक्म्यायाः । तमसा भूतानि परितस्तकति गच्छतीति परितक्म्या । तस्याः "अक्तोः रात्रेः “व्युष्टौ व्युच्छने सति । उषःकाले इत्यर्थः । “इन्द्रम् "अममन्दुः अमादयन् । बभ्रुः गवां प्राप्त्यनन्तरमविलम्बितमेव सोमेनेजे इत्यर्थः ॥ “रुशमानं रुशमनाम्नां जनानां “राजनि प्रभौ “ऋणंचये एतत्संज्ञके तत्समीप एव “या रात्रिः “परितक्या परितो गन्त्री भवति “सा “रात्री “औच्छत् व्युष्टाभवत् । “अत्यः सततगामी “वाजी “न अश्व इव “रघुः शीघ्रगामी "अज्यमानः प्रेर्यमाणः “बभ्रुः एतन्नामक ऋषिः “चत्वारि चतुःसंख्याकानि "सहस्रा सहस्राणि गोरूपाणि धनानि “असनत् अलभत ॥ हे अग्ने वयं “रुशमेषु एतत्संज्ञकेषु जनेषु “गव्यस्य गवात्मकस्य “पश्वः पशोः पशूनाम् । जातावेकवचनम् । “चतुःसहस्रं चत्वारि सहस्राणि प्रत्यग्रभीष्म प्रतिगृहीतवन्तः स्मः । “प्रवृजे प्रवृञ्जनार्थं “तप्तः संतप्तः शोभनवर्णः “घर्मश्चित् महावीर इव "अयस्मयः अयोमयो हिरण्मयः “यः कलशः “आसीत् अभवत् 'तमु दोहनार्थं कलशं च “विप्राः मेधाविनो वयं रुशमेषु “आदाम आदत्तवन्तः ॥ -- सायणभाष्यम् Wilson translation RV 5.30.12-15 5.030.12 The Sus'ama_s giving me four thousand cows, Agni, have done well; we have accepted the wealth, the donation of the leader of leaders rn.an~caya. [Rus'ama_s are a people of a country of the same name, the principality of r.nan~caya].
5.030.13 The Rus'ama_s, Agni, have presented to me a beautiful abode, with thousands of cattle; the sharp libations have exhilarated Indra upon the breaking up of the (gloom-) investing night.
5.030.14 The (gloom-) investing night has dispersed with the dawn (upon the appearance of) R.n.an~caya, the ra_ja_ of the rus'ama_s; Babhru being summoned, going like a fleet courser, has received the four thousand (cattle).
5.030.15 We have accepted, Agni, the four thousand cattle from the Rus'ama_s; and the glowing, the golden ewer prepared for the solemnity, we who are wise have accepted it. [The golden ewer: gharmas' cit taptah pravr.je ya a_sid ayasmayah: ayasmayah = made of metal, here, made of gold, hiran.yamaya kalas'a, a ewer; gharmas'cit = maha_vi_ra iva, that is, like the ewer or vessel so termed, containing a mixture of Soma, melted butter, and milk, perhaps put upon the fire: yad ghara ityatapat tad gharmasya gharmatvam it s'ruti]. Griffith trfanslation: RV 5.30.12 This good deed have the Rusamas done, Agni! that they have granted me four thousand cattle. We have received Rnancayas' wealth, of heroes the most heroic, which was freely offered.
13 The Rusamas, O Agni, sent me homeward with fair adornment and with kine in thousands.
The strong libations have made Indra joyful, when night, whose course was ending, changed to
morning.
14 Night, wellnigh- ended, at Rnancayas' coming, King of the Rusamas, was changed to morning.
Like a strong courser, fleet of foot, urged onward, Babhru hath gained four thousand as his
guerdon.
15 We have received four thousand head of cattle presented by the Rusamas, O Agni.
And we, the singers, have received the caldron of metal which was heated for Pravargya.
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How did Bharatam become the richest nation on the globe ca. 1 CE (pace Angus Maddison)?
I submit that this happened because sages guarded ऋत ṛta the truth,prosperity order resulting in the growth of riches of a nation. This monograph presents evidence from Indus Script inscriptions.
ghṛṇā a ind. through heat or sunshine, RV. ऋत, गत्याम् । स्पर्द्धने । ऐश्वर्य्ये । घृणायाम् । इति कविकल्पद्रुमः ॥ (भ्वादिं-परं-ईयङ्पक्षे आत्मं-गत्यर्थे सकं, अन्यार्थे-अकं-सेट् ।) घृणा दया ।ऋतीयते जनः स्पर्द्धते ईश्वरो भवति । किञ्चि-द्दयते गच्छति वेत्यर्थः । अरे तु ईयङोऽप्राप्तिपक्षेपरस्मैपदमेव । आर्त्तीत् आनर्त्त इत्यादि । इतिदुर्गादासः ॥--शब्दकल्पद्रुमः
Ṛta (; Sanskrit ऋत ṛta "order, rule; truth") is the principle of natural order which regulates and coordinates the operation of the universe and everything within it...Ṛta is described as that which is ultimately responsible for the proper functioning of the natural, moral and yajna orders. Conceptually, it is closely allied to the injunctions and ordinances thought to uphold it, collectively referred to as Dharma, and the action of the individual in relation to those ordinances, referred to as Karma – two terms which eventually eclipsed Ṛta in importance as signifying natural, religious and moral order in later Hinduism...Vedic ṛtá and its Avestan equivalent aṣ̌a both derive from Proto-Indo-Iranian *Hr̥tás "truth",which in turn continues Proto-Indo-European *h2r-tós "properly joined, right, true", from a presumed root *h2er-. The derivative noun ṛta is defined as "fixed or settled order, rule, divine law or truth".
https://en.wikipedia.org/wiki/Ṛta
ऋग्वेदः - मण्डल ९ सूक्तं ९.६३ निध्रुविः काश्यपः
इन्द्रं वर्धन्तो अप्तुरः कृण्वन्तो विश्वमार्यम् ।
अपघ्नन्तो अराव्णः ॥५॥
“इन्द्रं “वर्धन्तः वर्धयन्तः “अप्तुरः उदकस्य प्रेरकाः “विश्वं सोममस्मदीयकर्मार्थम् “आर्यं भद्रं “कृण्वन्तः कुर्वन्तः "अराव्णः अदातॄन "अपघ्नन्तः विनाशयन्तः । अभ्यर्षन्तीत्युत्तरया संबन्धः ॥ --सायणभाष्यम्
Wilson translation: 9.063.05 Augmenting Indra, urging the waters, making all our acts prosperous, destroying the withholders (of oblations). [Making all our acts prosperous: i.e. making Soma propitious for the sake of our rites].
Griffith translation: 9.63.5 Performing every noble work, active, augmenting Indras' strength,Driving away the godless ones.
अराव्णः -- "one who isn't liberal, hence of jealous and hostile ideology".
समानं नीळं वृषणो वसानाः सं जग्मिरे महिषा अर्वतीभिः ।
ऋतस्य पदं कवयो नि पान्ति गुहा नामानि दधिरे पराणि ॥२॥ RV 10.5.2
Wilson translation 10.005.02 Great (worshippers), showerers (of oblations) enveloping with their hymns the common dark (fire), have associated (him) with his horses (to come to the yajna). Sages preserve (by oblations) the place of the water and support the divine rains in the vault (of heaven). [Have associated him: have (themselves) become possessed of horses; the strong stallions dwelling in one common place have joined the mares; the place of the water: i.e., the fire. guha_ na_ma_ni dadhire para_n.i = they keep in their secret hearts (i.e., worship) Agni's principal names, Agni, Ja_tavedas, Vais'va_nara...]
Griffith translation 10.5.2 Inhabiting one dwellingplace- in common, strong Stallions and the Mares have come together.
The sages guard the seat of Holy Order, and keep the highest names concealed within them.
“वृषणः आहुतीनां सेक्तारः “समानम् एकं “नीळं स्थानमग्निं “वसानाः मन्त्रत आच्छादयन्तः “महिषाः महान्तो यजमानाः “अर्वतीभिः वडवाभिः “सं “जग्मिरे समगच्छन्त । अश्ववन्तोऽभूवन् । यद्वा । अग्निमेवात्मीययज्ञं प्रत्यागन्तुं रोहिदाख्याभिर्वडवाभिः संयोजितवन्तः । तथा “कवयः मेधाविनः “ऋतस्य उदकस्य “पदम् आवासस्थानमग्निं “नि “पान्ति नितरां रक्षन्ति । हविर्भिः स्तुतिभिश्च आराधयन्तीत्यर्थः। ततः “गुहा गुहायामन्तरिक्षे स्थितानि दिव्यानि “नामानि उदकानि “दधिरे धारयन्ति । यद्वा । गुहा गूढे संवृते हृदये “पराणि प्रधानान्यग्निर्जातवेदा वैश्वानर इत्यादीनि नामानि दधिरे कुर्वन्ति । स्तुवन्तीत्यर्थः ॥ --सायणभाष्यम्
सत्य ऋतस्य पदम् कवयो निपान्ति ॥ – ( ऋ. १० । ५ । २ )
अर्थात् – सत्य क्या है, इसको ज्ञानी जन ही जानते हैं । वही सत्य के मूल वेद की रक्षा करते हैं।
A purely archaeological history of the subcontinent can be written without reference to the Aryan invasion theory (Dilip Chakraborty, 2006)
Evolution of regional cultures
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Cemetery H culture motifs on pottery have been explained as Indus Script hieroglyphs![]()
BMAC ca. 2100 to 1500 BCE may relate to movements of Sarasvati's children into these cultural areasCourtey: Kenoyer![]()
Wells with trapezoid bricks survie in Ganga basin ![]()
Indus Script hieroglyph of a Mohenjo-daro copper tablet continues to be used in historical periods. Inscription of Dhrva II Gujarat Rashtrakuta dynasty, 884 CE (H Sarkar & BMPande) and Faehpur Sikri (1569-1584 CE – RS Bisht). The hieroglyph signifies meḍhi 'plait, twist' Rupaka, 'metaphor' or rebus reading: meḍ 'iron' (Mu.Ho.) med 'copper' (Slavic languages) medhā 'dhana, yajna'
Continuum of hieroglyphs of Indus Script on punch-marked coins (Savita Sarma, ASI)
Pushkarini in front of Ziggurat (Stupa) temple
https://tinyurl.com/yxe5rkeo
-- Coper production and trade evidenced in Indus Script Corpora is traced back to Rgveda tradition of yajna
-- Mlecchita vikalpa hieroglyphs and Meluhha rebus readings traced to Rgveda times
-- sha-da-ya on the Anthropomorph may be a reading of साध्य m. (pl.) ‘they that are to be propitiated’, N. of a class of celestial beings (belonging to the गण-देवता q.v., sometimes mentioned in the Veda [see, RV. x, 90, 16 ]; in the ŚBr. their world is said to be above the sphere of the gods; according to Yāska [Nir. xii, 41 ] their locality is the Bhuvarloka or middle region between the earth and sun; in Mn. i, 22 , the Sādhyas are described as created after the gods with natures exquisitely refined, and in iii, 195 , as children of the Soma-sads, sons of Virāj; in the Purāṇas they are sons of Sādhyā, and their number is variously twelve or seventeen; in the later mythology they seem to be superseded by the Siddhas See सिद्ध; and their names are Manas, Mantṛ, Prâṇa, Nara, Pāna, Vinirbhaya, Naya, Daṉśa, Nārāyaṇa, Vṛṣa, Prabhu), RV. &c. &c. (Monier-Wiliams)
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-- The expression 'mlecchita vikalpa' explains why the entire Indus Script Corpora is a wealth-accounting ledger of metal-work, lapidary-work (with gems, jewels, jewellery) documented by karṇaka 'scribe, engraver, accountant, supercargo, helmsman' Sign 342.
-- Mlecchita vikalpa, Indus Script writing system, lit. means 'alternative signifiers of Mleccha, meluhha, milakkhu, 'copper-bronze artisans'. Mleccha, Meluhha mispronounced words of Indian sprachbund, 'language union' resulting in various dialects/language forms of Bhāratam Janam (RV 3.53.12). Bharata, baran means 'alloy of 5 copper, 4 zinc and 1 tin) (Marathi. Punjabi).
Naturally occurring arsenical bronze (copper + arsenic) artifacts. Nahal Mishmar 5th m. BCE. Tin-bronze revolution was unleashed when tin was alloyed with copper to create bell-metal; and when zinc was alloyed with coper to create brass.![]()
కండె [ kaṇḍe ] kaṇḍe. [Tel.] n. A head or ear of millet or maize. జొన్నకంకి. Mth. kã̄ṛ ʻstack of stalks of large milletʼ(CDIAL 3023). Rebus: kaṇḍ‘ furnace, fire-altar, consecrated fire’. Rebus: khāṇḍā ‘tools, pots and pans, and metal-ware’. By shaping the tablets in fish-shapes, the intent is to convey the definitive message that the khāṇḍā 'implements' are made of metal (ayo 'fish' rebus: ayas 'metal').
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h337, h338 Texts 4417, 4426 with two glyphs each on leaf-shaped, miniature Harappa tablets.
A miniature, incised tablet from Harappa h329A has a fish-shaped tablet with two signs: fish + arrow (which combination was also pronounced as ayaskāṇḍa on a bos indicus seal Kalibangan032). aya 'fish' rebus: aya 'iron' ayas 'alloy metal'
अयस् ayas a. [इ-गतौ-असुन्] Going, moving; nimble. n. (-यः) 1 Iron (एति चलति अयस्कान्तसंनिकर्षं इति तथात्वम्; नायसोल्लिख्यते रत्नम् Śukra 4.169. अभितप्तमयोऽपि मार्दवं भजते कैव कथा शरीरिषु R.8.43. -2 Steel. -3 Gold. -4 A metal in general. अयस्मय ayasmaya, अयोमय ayomaya a. (-यी f.) Ved. Made of iron or of any metal. -यी N. of one of the three habitations of Asuras.अयस ayasa (At the end of comp.) See कार्ष्णायस, कालायस &c.अयोच्छिष्टम् ayocchiṣṭam Rust of iron.कार्ष्णायस kārṣṇāyasa a. (-सा f.) [कृष्णायस-अण्] Made of black iron; कार्ष्णायसोऽयं रथः U.3.43. -सम् Iron; एकेन नख- निकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं भवति Ch. Up.6.1.6. ताम्रं कार्ष्णायसं चैव तैक्ष्ण्यादेवाभिजायते Rām.1.37.19. कार्ष्णायसमलङ्कार Ms.10.52.काल kāla a. (-ली f.) 1 Black, of a dark or dark-blue colour; Rām.5.17.9. Mb.8.49.48. -आयसम् iron. -a. made of iron; ततः कालायसं शूलं कण्टकैर्बहुभिश्च तम् Rām.7.8.15.
| अयस्—कंस m. an iron goblet, Pāṇ. 8-3, 46 Sch. अयस्—काण्ड m. n. ‘a quantity of iron’ or ‘excellent iron’, (g. कस्कादि q.v.) अयस् n. iron, metal, RV. &c. |
| an iron weapon (as an axe, &c.), RV. vi, 3,5 and 47, 10 |
| gold, Naigh. |
| steel.ayas—kāra m. blacksmith, Pāṇ. 2-4, 10 Sch. and 8-3, 46 Sch.; ayas—maya mf(ī)n. Ved. made of iron or of metal, RV. v, 30, 15, (Monier-Williams) |
अयस् [cf. Lat. aes, aer-is for as-is; Goth. ais, Thema aisa; Old Germ. êr, iron; Goth. eisarn; Mod. Germ. Eisen.]
|
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The 'dotted circle' hieroglyph signifying the fish-eye may be dhA 'strand' rebus: dhAu 'mineral'.
Combination of ‘fish’ glyph and ‘four-short-linear-strokes’ circumgraph also pronounced the same text ayaskāṇḍa on another bos indicus seal m1118. This seal uses circumgraph of four short linear strokes which included a morpheme which was pronounced variantly as gaṇḍa ‘four’ (Santali).
Thus, the circumgraph of four linear strokes used on m1118 Mohenjo-daro seal was an allograph for ‘arrow’ glyph used on h329A Harappa tablet. poḷa 'zebu' rebus: poḷa 'magnetite, ferrite ore' See: bolad 'steel' (Russian) folad 'steel' (Old Persian).
"Chalcolithic Age in India is the first metal age, which indicates the first use of copper. This age extended from Chhota Nagpur plateau to the copper Gangetic basin. Some sites are found at Brahmagiri near Mysore and Navada Toli on the Narmada; among them Indus Valley is one of the important sites of this age. The Chalcolithic culture of Central, Eastern and Southern regions of India show altogether different features. The Chalcolithic culture ...Four cultural trends have been identified- Kayatha, Ahar or Banas, Malwa and Jorwe."
https://www.indianetzone.com/55/chalcolithic_age_india.htm
"The Chalcolithic (),[1] a name derived from the Greek: χαλκός khalkós, "copper" and from λίθος líthos, "stone" or Copper Age, also known as the Eneolithic or Aeneolithic (from Latin aeneus "of copper") is an archaeological period which researchers usually regard as part of the broader Neolithic (although scholars originally defined it as a transition between the Neolithic and the Bronze Age). In the context of Eastern Europe, archaeologists often prefer the term "Eneolithic" to "Chalcolithic" or other alternatives.In the Chalcolithic period, copper predominated in metalworking technology. Hence it was the period before it was discovered that by adding tin to copper one could create bronze, a metal alloy harder and stronger than either component.The archaeological site of Belovode, on Rudnik mountain in Serbia, has the worldwide oldest securely-dated evidence of copper smelting at high temperature, from c. 5000 BC (7000 BP ).The transition from Copper Age to Bronze Age in Europe occurs between the late 5th and the late 3rd millennia BC. In the Ancient Near East the Copper Age covered about the same period, beginning in the late 5th millennium BC and lasting for about a millennium before it gave rise to the Early Bronze Age." https://en.wikipedia.org/wiki/Chalcolithic
The Timna Valley (תִּמְנָע) is located in southern Israel in the southwestern Arava/Arabah, approximately 30 kilometres (19 mi) north of the Gulf of Aqaba and the city of Eilat. The area is rich in copper ore and has been mined since the 5th millennium BCE.
Mining tools. Chalcolithic copper mine in Timna Valley
"The emergence of metallurgy may have occurred first in the Fertile Crescent. The earliest use of lead is documented here from the late Neolithic settlement of Yarim Tepe in Iraq,"The earliest lead (Pb) finds in the ancient Near East are a 6th millennium BC bangle from Yarim Tepe in northern Iraq and a slightly later conical lead piece from Halaf period Arpachiyah, near Mosul.[7] As native lead is extremely rare, such artifacts raise the possibility that lead smelting may have begun even before copper smelting."Copper smelting is also documented at this site at about the same time period (soon after 6000 BC), although the use of lead seems to precede copper smelting. Early metallurgy is also documented at the nearby site of Tell Maghzaliyah, which seems to be dated even earlier, and completely lacks pottery.The Timna Valley contains evidence of copper mining in 7000–5000 BC. The process of transition from Neolithic to Chalcolithic in the Middle East is characterized in archaeological stone tool assemblages by a decline in high quality raw material procurement and use. This dramatic shift is seen throughout the region, including the Tehran Plain, Iran. Here, analysis of six archaeological sites determined a marked downward trend in not only material quality, but also in aesthetic variation in the lithic artefacts. Fazeli et al. use these results as evidence of the loss of craft specialisation caused by increased use of copper tools. The Tehran Plain findings illustrate the effects of the introduction of copper working technologies on the in-place systems of lithic craft specialists and raw materials. Networks of exchange and specialized processing and production that had evolved during the Neolithic seem to have collapsed by the Middle Chalcolithic (c. 4500–3500 BC) and been replaced by the use of local materials by a primarily household-based production of stone tools...According to Parpola (2005), ceramic similarities between the Indus Civilization, southern Turkmenistan, and northern Iran during 4300–3300 BC of the Chalcolithic period suggest considerable mobility and trade. The term "Chalcolithic" has also been used in the context of the South Asian Stone Age. In Bhirrana, the earliest Indus civilization site, copper bangles and arrowheads were found. The inhabitants of Mehrgarh in present-day Pakistan fashioned tools with local copper ore between 7000–3300 BC. At the Nausharo site dated to 4500 years ago, a pottery workshop in province of Balochistan, Pakistan, were unearthed 12 blades or blade fragments. These blades are 12–18 cm (5–7 in) long and 1.2–2.0 cm (0.5–0.8 in) and relatively thin. Archaeological experiments show that these blades were made with a copper indenter and functioned as a potter's tool to trim and shape unfired pottery. Petrographic analysis indicates local pottery manufacturing, but also reveals the existence of a few exotic black-slipped pottery items from the Indus Valley." (Vasant Shinde and Shweta Sinha Deshpande, "Crafts and Technologies of the Chalcolithic People of South Asia: An Overview" Indian Journal of History of Science, 50.1 (2015) 42-54; Potts, Daniel T., ed. (2012-08-15). "Northern Mesopotamia". A Companion to the Archaeology of the Ancient Near East. 1. John Wiley & Sons, 2012. p. 302; Fazeli, H.; Donahue, R.E.; Coningham, R.A.E. (2002). "Stone Tool Production, Distribution and Use during the Late Neolithic and Chalcolithic on the Tehran Plain, Iran". Iran: Journal of the British Institute of Persian Studies. 40: 1–14. doi:10.2307/4300616. JSTOR 4300616; Méry, S; Anderson, P; Inizan, M.L.; Lechavallier, M; Pelegrin, J (2007). "A pottery workshop with flint tools on blades knapper with copper at Nausharo (Indus civilisation ca. 2500 BC)". Journal of Archaeological Science. 34 (7): 1098–1116. doi:10.1016/j.jas.2006.10.002)
https://en.wikipedia.org/wiki/Chalcolithic
आयसी, स्त्री, (अयसा निर्म्मिता । अयस् + अण् +ङीप् ।) लौहमयकवचः । तत्पर्य्यायः । अङ्गरक्षिणी२ जालिका ३ जालप्राया ४ । इति हेमचन्द्रः ॥--शब्दकल्पद्रुमः आयस āyasa a. (सी f.) [अयसो विकारः अण्] 1 Made of iron, iron, metallic; शतं मा पुर आयसीररक्षन् Ait. Up.4.5. आयसं दण्डमेव वा Ms.8.315; सखि मा जल्प तवायसी रसज्ञा Bv.2.59. -2 Armed with an iron weapon. -सी A coat of mail, an armour for the body. -सम् 1 Iron; मूढं वुद्धमिवात्मानं हैमीभूतमिवायसम् Ku.6.55; स चकर्ष परस्मात्तदयस्कान्त इवायसम् R.17.63. -3 Anything made of iron. -3 A weapon. -4 A wind instrument.(Apte)
आयस्कारि m. a descendant of Ayas-kāra
आयसीयः अयस्मन्निकृष्टदेशादौ त्रि० स्त्रियां ङीप् ।एति यज्ञस्थानम् इण असुन् । ३ वह्नौ पु० ।“अयाश्चाग्नेऽस्यनभिशस्त्ययाश्च सत्वमित्त्वमया असि ।अयानो यज्ञं वहास्यया नोऽवेहि भेषजम्” यजु० ।४ हिरण्ये निरु० “रक्षोहा विचर्षणिरमियोनि-मयोहतम् अभ्यनूषतायोहतम् ऋ० ९, १, २, ८०,“अय इति हिरण्यनामेति भा० “हिरण्यपाणिः प्रति-दोषमास्थात् अयोहनुर्यजते इति ऋ० ६, ७१, १,अयोहनुर्हिरण्मयहनुः” भा० ।अयस्कंसा पु० न० । अयोविकारः कंसं पात्रंसत्वम् ।लौहनिर्म्मिते पानपात्रे । --शब्दकल्पद्रुमः
आयसीय त्रि० अयसः सन्निकृष्टदेशादि० कुशा० छण् ।लौहसन्निकृष्टदेशादौ ।आयस्कार पु० अयस्कार एव स्वार्थे अण् । लौहकारे त्रिका०--वाचस्पत्यम्
आयसीय mfn. (fr. अयस्), belonging to or made of iron, (g. कृशाश्वादि, Pāṇ. 4-2, 80. )
| आयस mf(ई)n. (fr. अयस्), of iron, made of iron or metal, metallic, RV. ; ŚBr. ; KātyŚr. ; MBh. ; Yājñ. &c. [ID=25831] |
| iron-coloured, MBh. v, 1709 |
| armed with an iron weapon, L. |
| आयसी f. armour for the body, a breastplate, coat of mail, L. |
| (also) an iron vessel, Viṣṇ. |
| आयस n. iron |
| anything made of iron, Ragh. ; Kum. &c. |
| a wind-instrument, KātyŚr. xxi, 3, 7. |
I submit that the expression कल्पन्ताम् in Yajurveda 18.13 read with कल्पेषु in R̥gveda 9.9.7 (interpreted by सायण as कल्पनीयेष्वहःसु) is a reference to the purification of metals in the rites, the process of yajna.In the context of Ayurveda, Caraka explains कल्प -उपनिषद् as pharmacology (Caraka 1.4.). Thus, I submit that kalpa in R̥gveda is a reference to metallurgy or material science or lapidary working with fire and materials such as the following mantra-s: stone, clay, rock, mountain, sand, herb, gold, pyrite (alloy), iron, coper, lead, tin -- all to be processed (and purified) in Yajna:
अश्मा च मे मृत्तिका च मे गिरयश् च मे पर्वताश् च मे सिकताश् च मे वनस्पतयश् च मेहिरण्यं च मे अयस् च मे श्यामं च मे लोहं च मे सीसं च मे त्रपु च मे यज्ञेन कल्पन्ताम् ॥-- शुक्लयजुर्वेदः/अध्यायः १८ वसोर्धारादि मन्त्राः १३
In dialects of Bharatiya sprachbund (speech union), the Meluhha word gains the following meaning expansions of 'skill', 'preparing, clipping', for e.g. cutting a nib, clipping from a metal sheet:
Tu. kalpuni to learn, study; kalpāvuni to teach, instigate; (B-K.) kalpādi a learned man, sophist; hypocrite. Te. kaṟacu to learn, study; kaṟapu to teach; n. instigation, incitement; kaṟapincu to cause to teach; kaṟudu ability, skill, cleverness; kala an art, a science. Kol. karp- (karapt-) to learn, teach; (SR.) karāp- to learn; karīl- to understand. Nk. karap- to learn.(DEDR 1297)
kálpa ʻ capable ʼ ŚBr., m. ʻ rule, practice ʼ RV., ʻ an age ʼ MBh. 2. *karpa -- . [√kI̊p]1. Pa. Pk. kappa -- m. ʻ rule, rite, age ʼ; Paš. kapaya ʻ in the middle of ʼ IIFL iii 3, 95; S. kapu m. ʻ knife ʼ; L. kapp m. ʻ cut, breach ʼ (→ Brah. kap ʻ half ʼ); N. kāp ʻ interstice between fingers ʼ; B. kāp ʻ cutting a nib, pen nib ʼ; Or. kāpa ʻ mask, false appearance ʼ; H. kāp m. ʻ cutting, slice ʼ; G. kāp m. ʻ cut, wound ʼ, kāpɔ m. ʻ cutting, slit, streak, line ʼ, kāplɔ m. ʻ a cutting of cloth ʼ, ˚lī f. ʻ clippings ʼ; M. kāp m. ʻ slice of fruit ʼ; Si. kapa ʻ an age ʼ.2. K. kraph, dat. ˚pas m. ʻ chopping, cutting ʼ.kalpana n. ʻ cutting ʼ VarBr̥S., ˚nā -- f. ʻ arranging ʼ Mn., ʻ making ʼ Suśr., ˚nī -- f. ʻ scissors ʼ lex., karpaṇa -- n. ʻ weapon ʼ Daś. [√kI̊p] kalpaka m. ʻ barber ʼ Kauṭ. [√kI̊p]Si. kapuvā ʻ barber ʼ.Pa. kappana -- n. ʻ arranging, preparing ʼ, ˚nā -- f. ʻ fixing a horse's harness ʼ; Pk. kappaṇa -- n. ʻ cutting ʼ, ˚ṇā<-> ʻ arranging ʼ, ˚ṇī f. ʻ shears ʼ; G. kāpṇī f. ʻ reaping a field, goldsmith's clip ʼ; M. kāpaṇ f. ʻ shaving ʼ, kāpṇī f. ʻ reaping ʼ. kalpáyati ʻ sets in order ʼ RV., ʻ trims, cuts ʼ VarBr̥S. [Cf. kr̥pāṇa -- m. ʻ knife ʼ Pāṇ.: √kI̊p]Pa. kappēti ʻ causes to fit, prepares, trims ʼ; Pk. kappēi ʻ makes, arranges ʼ; S. kapaṇu ʻ to cut ʼ; L. kappaṇ ʻ to cut, reap ʼ, awāṇ. kappuṇ; P. kappṇā ʻ to cut, kill ʼ; N. kapnu ʻ to carve, chisel ʼ; G. kāpvũ ʻ to cut ʼ; M. kāpṇẽ ʻ to cut, shave ʼ; Ko. kāppūka ʻ to cut ʼ; Si. kapanavā ʻ to cut, cut off, reap ʼ.Addenda: kalpáyati: S.kcch. kapṇū ʻ to cut ʼ; Md. kafanī ʻ stabs ʼ.*kalpiya ʻ suitable ʼ, kalpya -- VarBr̥S. [√kI̊p]Pa. Pk. kappiya -- ʻ suitable ʼ; Si. käpa ʻ suitable (esp. for offering to god or demon), an offering ʼ.(CDIAL 2941-2945)
कल्पः, पुं, (कल्प्यते विधीयते असौ । कृप् +कर्म्मणि घञ् ।) विधिः । (यथा मनुः ३ । १४७ ।“एष वै प्रथमः कल्पः प्रदाने हव्यकव्ययोः ।अनुकल्पस्त्वयं ज्ञेयः सदा सद्भिरनुष्ठितः” ॥(कल्पयति सृष्टिं नाशं वा अत्र । कृप् + णिच् +अधिकरणे अप् ।) ...कल्पनं, क्ली, (कृप् + भावे ल्युट् ।) कॢप्तिः । छेदनम् ।इति त्रिकाण्डशेषः ॥...कल्पनी, स्त्री, (कल्पयति केशानीन् छिनत्ति अनया ।कृप् छेदने + करणे ल्युट् । ततो ङीप् ।)कर्त्तनी । इति हेमचन्द्रः ॥ काँचि इति भाषा ॥--शब्दकल्पद्रुमः
कल्प पु० कल्पते समर्थो भवति स्वक्रियायै विरुद्धलक्षणया असमर्थो-भवति वाऽत्र, कृपू सामर्थ्ये विरुद्धलक्षणया असामर्थ्ये वाआधारे घञ् कल्पयति सृष्टिं विनाशं वात्र कृप-णिच्-आधारे अच् । ...कल्पनी स्त्री कृप--छेदने करणे ल्युट् ङीप् । कर्त्तर्य्याम् ।(काञ्चि) हेमच० ।--वाचस्पत्यम्
सायणभाष्यम्
ऋग्वेदः - मण्डल ९सूक्तं ९.९कश्यपोऽसितो देवलो वा।
दे. पवमानः सोमः। गायत्री। RV 9.9.7 अवा कल्पेषु नः पुमस्तमांसि सोम योध्या ।
तानि पुनान जङ्घनः ॥७॥
अव । कल्पेषु । नः । पुमः । तमांसि । सोम । योध्या । तानि । पुनान । जङ्घनः ॥७ हे "पुमः पुमन् सोम "कल्पेषु कल्पनीयेष्वहःसु "नः अस्मान् "अव रक्ष । अपि च "पुनान हे पवमान "सोम त्वं "योध्या योधनीयानि “तमांसि रक्षांसि यानि "तानि जङ्घनः नाशय ॥ Translation (Griffith) RV 9.9.7: Aid us in holy rites, O Man: O Pavamana, drive away Dark shades that must be met in fight.
Translation (Wilson) RV 9.9.7: Protect us, manly Soma, in the days of yajna purifier, destroy those powers of darkness against which we must contend. [In the days of yajna: kalpes.u = kalpaniyes.vahahsu, in the days which have to be reckoned; another interpretation: 'in our rites']. |
कल्पित kalpita a. Arranged, made, fashioned, formed; उत्सृज्य कुसुमशयनं नलिनीदलकल्पितस्तनावरणम् Ś.3.21; see क्लृप् caus. -तः An elephant armed or caparisoned for war.कल्पनम् kalpanam [क्लृप्-ल्युट्] 1 Forming, fashioning, arranging. -2 Performing, doing, effecting. -3 Clipping, cutting. -4 Fixing. -5 Anything placed upon another for decoration. -ना 1 Fixing, settlement; अनेकपितृकाणां तु पितृतो भागकल्पना Y.2.120;247; Ms.9.116. -2 Making, performing, doing. -3 Forming, arranging; विषमासु च कल्पनासु Mk.3.14; केश˚ Mk.4. -4 Decorating, ornamenting. -5 Composition. -6 Invention. -7 Imagination, thought; कल्पनापोढः Sk. P.II.1.38 = कल्पनाया अपोढःकल्प mf(आ)n. (√कॢप्), practicable, feasible, possible, ŚBr. ii, 4, 3, 3; One of the six Vedāṅgas, i. e. that which lays down the ritual and prescribes rules for ceremonial and yajna acts; शिक्षा कल्पो व्याकरणम् Muṇḍ 1.1.5 (Apte)
कल्प m. a sacred precept, law, rule, ordinance (= विधि, न्याय), manner of acting, proceeding, practice (esp. that prescribed by the Vedas), RV. ix, 9, 7 ; AV. viii, 9, 10; xx, 128, 6-11 ; MBh. ; investigation, research Comm. on Sāṃkhyak. the art of preparing medicine, pharmacy; -उपनिषद् pharmacology (Caraka 1.4.)
शब्दकल्पद्रुमः śabdakalpadruma -- excerpts for selected etyma embedded --validates the Indus Script cipher as mlecchita vikalpa, 'writing system of mleccha ,'copper artisans'. Mlecchita vikalpa means Meluhha cipher and is related to documentation of artisan work using caṣāla on Yupa, gōdhūma, and engaged in āyasamutpati, 'production of metal alloys'.
आयस āyasa a. (सी f.) [अयसो विकारः अण्] 1 Made of iron, iron, metallic; शतं मा पुर आयसीररक्षन् Ait. Up.4.5. आयसं दण्डमेव वा Ms.8.315; सखि मा जल्प तवायसी रसज्ञा Bv.2.59. -2 Armed with an iron weapon. -सी A coat of mail, an armour for the body. -सम् 1 Iron; मूढं वुद्धमिवात्मानं हैमीभूतमिवायसम् Ku.6.55; स चकर्ष परस्मात्तदयस्कान्त इवायसम् R.17.63. -3 Anything made of iron. -3 A weapon. -4 A wind instrument. (Apte) āyasa mf(ī)n. (fr. ayas), of iron, made of iron or metal, metallic, RV. ; ŚBr. ; KātyŚr. ; MBh. ; Yājñ. &c. iron-coloured, MBh. v, 1709 armed with an iron weaponāyasī f. armour for the body, a breastplate, coat of mailāyasa n. ironanything made of iron, Ragh. ; Kum. (Monier-Williams)
म्लेच्छास्यं, क्ली, (म्लेच्छे म्लेच्छदेशे आस्यमुत्पत्ति-रस्य ।) ताम्रम् । इति हारावली ॥ This is a text which lists synonyms. I suggest that the explanatory expression should be read as आयसमुत्पत्ति, i.e. the country in which ayas 'alloy metals' are produced and yielding a specific reference to mining of copper ताम्रम् which is a synonym of म्लेच्छास्यं।.mlecchāsya n. ‘foreigner-face’, copper (so named because the complexion of the Greek and Muhammedan invaders of India was supposed to be copper-coloured)(Monier-Williams); म्लेच्छनम् mlecchanam Speaking indistinctly or confusedly; Speaking in a barbarous tongue. म्लेच्छः mlecchaḥ [म्लेच्छ्-घञ्] -च्छम् Copper; -आस्यम्, -मुखम् copper; -जातिः f. a savage or barbarian race, a mountaineer; पुलिन्दा नाहला निष्ट्याः शबरा वरुटा भटाः । माला भिल्लाः किराताश्च सर्वेऽपि म्लेच्छजातयः ॥ Abh. Chin.934. -देशः, -मण्डलम् a country inhabited by non-Āryans or barbarians, a foreign or barbarous country; कृष्णसारस्तु चरति मृगो यत्र स्वभावतः । स ज्ञेयो यज्ञियो देशो म्लेच्छदेशस्त्वतः परः ॥ Ms.2.23. (Apte)
अयस्कार, पुं, (अयोविकारं करोति, क्त + अण्उपपदसमासः ।) प्रजङ्घाग्रः । जङ्घाग्रभागः ।इति त्रिकाण्डशेषः ॥ लौहकारः । अयस्करोतीतिव्युत्पत्त्या ॥ ...अयस्कान्तः, पुं, (अयस्सु कान्तः रमणीयः ।) लौह-विशेषः । कान्तलोह इति ख्यातः । तत्प-र्य्यायः । कान्तलोहं २ कान्तं ३ लौहकान्तकं४ कान्तायसं ५ कृष्णलोहं ६ महालोहं ७ ।अस्य गुणाः । तीक्ष्णत्वं । उष्णत्वं । रूक्षत्वं ।पाण्डुशोथकफपित्तहरत्वं । रसायनत्वं । अनु-त्तमत्वञ्च । स चतुर्व्विधः । भ्रामकः १ चुम्बकः२ रोमकः ३ स्वेदकः ४ । एते रसायने उत्तरोत्तरगुणिनः ।आयसं, क्ली, (अयस् + अण् ।) लौहं । इतिभरतः राजनिर्घण्टश्च ॥ अयोनिर्मितादौ, त्रि ॥(यथा महाभारते, --“आयसं हृदयं मन्ये तस्य दुष्कृतकर्म्मणः” ।यथा मनुः, ८ । ३१५ ।“शक्तिं चोभयतस्तीक्ष्णामायसं दण्डमेव वा” ।रघुवंशे, १७ । ६३ ।“स चकर्ष परस्मात् तदयस्कान्त इवायसम्” ।(अयोजनितार्थे यथा, --“विपाके कटु शीतञ्च सर्व्वश्रेष्ठं तदायसम्” ॥इति वैद्यकचक्रपाणिसंग्रहे ॥) आयसी, स्त्री, (अयसा निर्म्मिता । अयस् + अण् +ङीप् ।) लौहमयकवचः । तत्पर्य्यायः । अङ्गरक्षिणी२ जालिका ३ जालप्राया ४ । इति हेमचन्द्रः ॥--शब्दकल्पद्रुमः
ऋग्वेदः - मण्डल ६ सूक्तं ६.७१ बार्हस्पत्यो भरद्वाजः
| दे. सविता। जगती, ४-६ त्रिष्टुप् । |
उदु ष्य देवः सविता हिरण्यया बाहू अयंस्त सवनाय सुक्रतुः ।
घृतेन पाणी अभि प्रुष्णुते मखो युवा सुदक्षो रजसो विधर्मणि ॥१॥
“देवः द्योतमान: "सुक्रतुः सुकर्मा “स्यः स प्रसिद्धः "सविता “हिरण्यया हिरण्मयौ आत्मीयौ “बाहू "सवनाय सुवनाय दानाय वा “उत् "अयंस्त उद्यच्छति । किंच “मखः मंहनीयः "युवा नित्यतरुणः "सुदक्षः सुप्रज्ञः "रजसः लोकस्योदकस्य वा "विधर्मणि विधारणे स्थितः “घृतेन उदकेन पूर्णौ स्वौ "पाणी "अभि “प्रुष्णुते अभिप्रेरयति ॥--सायणभाष्यम्
सूक्तं १.५७
सव्य आङ्गिरसःअस्मै भीमाय नमसा समध्वर उषो न शुभ्र आ भरा पनीयसे ।
यस्य धाम श्रवसे नामेन्द्रियं ज्योतिरकारि हरितो नायसे ॥३॥
हे "उषः उषोदेवते "शुभ्रे शोभने त्वं "भीमाय शत्रूणां भयंकराय "पनीयसे अतिशयेन स्तोतव्याय "अस्मै इन्द्राय "अध्वरे हिंसारहितेऽस्मिन्यागे । "न इति संप्रत्यर्थे । तथा च यास्कः - ‘ अस्त्युपमार्थस्य संप्रत्यर्थे प्रयोग इहेव निधेहि ' (निरु. ७. ३१) इति । संप्रतीदानीं "नमसा नमो हविर्लक्षणमन्नं "सम् "आ “भर सम्यक् संपादय । “धाम सर्वस्य धारकं "नाम स्तोतृषु नमनशीलं प्रसिद्धं वा "इन्द्रियम् इन्द्रत्वस्य परमैश्वर्यस्य लिङ्गं यस्य इन्द्रस्य एवंविधं "ज्योतिः “श्रवसे अन्नाय हविर्लक्षणान्नलाभार्थम् "अयसे इतस्ततो गमनाय "अकारि क्रियते । "हरितो "न । यथाश्वान्सादिनः स्वाभिलषितदेशं गमयन्ति तद्वदिन्द्रोऽपि स्वाभिमतहविर्लाभाय स्वकीयं तेजो गमयतीति भावः ॥ उषः । पादादित्वात् निघाताभावः । शुभ्रे । 'शुभ दीप्तौ'। स्फायितञ्चि° 'इत्यादिना रक् । भर ।'हृग्रहोर्भः'इति भत्वम् ।'द्व्यचोऽतस्तिङः'इति दीर्घः । पनीयसे । पनतेः स्तुत्यर्थात् बहुलवचनात् कर्मणि असुन् । तस्मात् आतिशायनिके ईयसुनि ‘टे: 'इति टिलोपः । अकारि । 'छन्दसि लुङ्लङ्लिटः'इति वर्तमाने कर्मणि लुङ् । यद्वृत्तयोगादनिघातः । अडागम उदात्तः । अयसे ।'अय गतौ'इत्यस्मात् भावे असुन् ॥--सायणभाष्यम्
सूक्तं १.१६३
दीर्घतमा औचथ्यः हिरण्यशृङ्गोऽयो अस्य पादा मनोजवा अवर इन्द्र आसीत् ।
देवा इदस्य हविरद्यमायन्यो अर्वन्तं प्रथमो अध्यतिष्ठत् ॥९॥
अयमश्वः “हिरण्यशृङ्गः हितरमणीयशृङ्गो वा उन्नतशिरस्को हृदयरमणशृङ्ग स्थानीयशिरोरुहो वा “अस्य “पादाः “अयः अयोमयाः अयःपिण्डसदृशा इत्यर्थः । तथा “मनोजवाः मनोवेगाः । अथवा एतदिन्द्रविशेषणम् । ईदृशस्याश्वस्य सामर्थ्यं प्रति मनोवेगः “इन्द्रः अपि "अवरः निकृष्टः “आसीत् । किंच “अस्य अश्वस्य हविरद्यं हविषः अदनं भक्षणम् ॥ स्वार्थिको यत् ॥ अदनयोग्यं हविर्वा अपेक्ष्य “देवा “इत् सर्वेऽपि देवाः "आयन् प्राप्ताः । “यः इन्द्रः "अर्वन्तं “प्रथमः प्रथमभावी सन् “अध्यतिष्ठत् अधिष्ठितवान् स्वहविष्ट्वेन'स्वकीयत्वेन वा आश्रितवानित्यर्थः । ‘इन्द्र एणं प्रथमो अध्यतिष्ठत्'इति ह्युक्तम् --सायणभाष्यम्
अयस् न० एति चलति अयस्कान्तसान्निध्यात् इण--असुन् ।लौहे धातुभेदे तस्य स्थिरत्वेऽपि अयस्कान्तसान्निध्याच्चण-नात्तथात्वम् । “सुहृदयोहृदयः प्रतिगर्ज्जताम्” “अभितप्त-मयोऽपि मार्द्दवं भजते कैव कथा शरीरिणाम्” इति च रघुः“ताम्रायःकांस्यरैत्यानां त्रिपुणः सीसकस्य च” अयः कांस्य-पलानाञ्च द्वादशाहमपान्नता” इति च मनुः । अयसः पाकादिअमृतसारशब्दे ३२६ पृष्ठे दृश्यम् । अधिकं लीहशब्देवक्ष्यते । उपचारात् २ अयोनिर्स्मिते शस्त्रादावपि । “तेजो-ऽयसो न धाराम् ऋ० ६, ३, ५, अयसः अयोमयस्यपरश्वादेर्धाराम्” भा० । हिरण्यशृङ्गोऽयो अस्यपादाः ऋ०१, १६३, ९ भावे असुन् । ३ गमने न० । ‘ज्योतिरकारि हरितीनाऽयसे ऋ० १, ५७, ३ “अयसे गमनाय” भा० अयसा-निर्म्मितम् अण् । आयसम् लौहमये कठाहादौ अयसो-विकारः अण् आयसः । लौहविकारे ‘अयस्कान्तैवायसम्’रघुः “आयसेन तु पात्रेणेत्यादि २७८ पृष्ठे दर्शितम् ।मयट् अयोमयः । वेदे तु अयस्मयादि० नि० अयस्सयः ।लोहविकारे त्रि० स्त्रियां ङीप् । चतुरर्थ्यां छण् ।आयसीयः अयस्मन्निकृष्टदेशादौ त्रि० स्त्रियां ङीप् ।एति यज्ञस्थानम् इण असुन् । ३ वह्नौ पु० ।“अयाश्चाग्नेऽस्यनभिशस्त्ययाश्च सत्वमित्त्वमया असि ।अयानो यज्ञं वहास्यया नोऽवेहि भेषजम्” यजु० ।४ हिरण्ये निरु० “रक्षोहा विचर्षणिरमियोनि-मयोहतम् अभ्यनूषतायोहतम् ऋ० ९, १, २, ८०,“अय इति हिरण्यनामेति भा० “हिरण्यपाणिः प्रति-दोषमास्थात् अयोहनुर्यजते इति ऋ० ६, ७१, १,अयोहनुर्हिरण्मयहनुः” भा० ।अयस्कंसा पु० न० । अयोविकारः कंसं पात्रंसत्वम् ।लौहनिर्म्मिते पानपात्रे ।अयस्कर्ण्णी स्त्री अय इव कर्ण्णावस्य गौ० ङीष् ।लौहतुल्यकठिनकर्ण्णयुक्तायां स्त्रियाम् ।अयस्कान्त पु० अयस्सु कान्तः रमणीयः कस्कादि-त्वात् सत्वम् । (कान्तिलौह) इति ख्याते १ लौहभेदे ।अयसां कान्तः इष्टः सन्निधिमात्रेणाकर्षकत्वात् । सन्निधि-मात्रेण लौहाकर्षके (चुम्वक) इति ख्याते २ प्रस्तरभेदे ।“शम्भोर्यतध्वमाक्रष्टुमयस्कान्तेन लौहवत्” कुमा० “स चकर्षपरस्मात्तदयस्कान्तमिवायसम्” रघुः । अयस्कान्तेनाकर्ष-णीयशल्यापनयनार्थे ३ व्रणचिकित्साभेदे यथोक्तं सुश्रुते“अनुलोममनवबद्वमकर्णमनल्पव्रणमुखमयस्कान्तेन” ।अयस्काम त्रि० अयः कामयते कम--अण् उप० स० सत्वम् ।लौहाभिलाषिणि ।अयस्कार त्रि० अयोविकारं करोति कृ--अण् उप० स० सत्वम् । लौहकारे (कामार) ।अयस्कुम्भ पु० अयोविकारः कुम्भः सत्वम् । लौहमये घटे ।अयस्कुशा स्त्री अयःसहिता कुशा शाक० त० सत्वम् ।लौहसहितकुशायाम् ।अयस्कृति स्त्री अयसा कृतिः चिकित्साप्रक्तिया सत्वम् । सुश्रु-तोक्तेमहाकुष्ठचिकित्साभेदे “अथ ऊर्द्ध्वमयस्कृतीर्वक्ष्यामः ।तीक्ष्णलोहपत्राणि तनूनि लवणवर्गप्रदिग्धानि गोमयाग्नि-प्रतप्रानि त्रिफलाशालसारादिकषायेण निर्वापयेत् षोड़श-वारांस्ततः स्वदिराङ्गारतप्तान्युपशान्ततापानि सूक्ष्म-चूर्णानि कारयेद्गाढतान्तवपरिस्नावितानि ततो यथाबलंमात्रां सर्पिर्मधुभ्यां संसृज्योपयुञ्जीत । जीर्णेयथाव्याध्य-नम्लमलवणमाहारं कुर्व्वीत । तुलामुपयुज्य कुष्ठमेहमेदःश्वयथुपाण्डुरोगोन्मादापस्मारानपहृत्य वर्षशतं जीवतितुलायां तुलायां वर्षशतगुणोत्कर्षः । एतेन सर्व्वलौहेष्वय-स्कृतयो व्याख्याताः ।अयस्थूण पु० अयोनिर्म्मितः स्थूणः वा विसर्गलोपः ।लोहमये १ गृहस्थूणे ६ ब० । थाविधगृहस्थूणयुक्ते २ गृहस्थे ।“अयस्थूणगृहपतीनां वै” शतव्रा० अयस्थूणा गृहपतय-स्तेपामिति तेषाम् हीनद्रव्यकत्वादाक्षेपः भा० । ७ त०३ अयोमयाक्षे रथादौ त्रि० । “व्युष्टावयस्थूणमुदितासूर्य्यस्य” ऋ० ५, ६२, ८, अयस्थूणमयोमयशङ्कुं गर्त्तंरथं वेति भा० । ४ऋषिभेदे पु० तस्य गोत्रम् अण्आयस्थूणः तस्य बहुषु लुक् । अयस्थूणाः । गौ०पाटात् ङीष् अयस्थूणी ।अयस्पात्र न० अयोमयं पात्रं सत्वस् । लौहमये पात्रे ।अयस्मय त्रि० अयोविकारः अयस् + मयट् वेदे नि० । भत्वम्स्त्रियां ङीप् । अयोमये लौहमये “असुरा एषु लोकेषुपुरश्चक्रिरेऽयस्मयोमेवास्मिँलोके रजतामन्तरीक्षे हरिणींदिवि” शतव्रा० । “भूम्या अयस्मयम् पातु” अथ० ५, २८, ९,शतमृष्टिरयस्मयीः अथ० ४, ३७, ८, छन्दसीति प्रायिकतेन लोकेऽपि “पंरिभ्रमन्तमनिशं तीक्ष्णधारमयस्मयम्”भा० आ० प० “ततः शक्तिं गृहीत्वा तु रुक्मदण्डमयस्मयीम्भा० द्रो० प० ।अयस्मयादि पु० ६ त० “अयस्मयादीनि छन्दसि” पा० उक्तेभत्वादिकार्य्यार्थे निपाताङ्गे अकृतिगणभेदे ।आयस त्रि० अयसो विकारः अण् स्त्रियां ङीप् । लौहमये ।“शक्तिञ्चोभयतस्तीक्ष्णामायसं दण्डमेव वा” “पुमांसंदाहयेत् पापं शयने तप्तआयसे” इति च मनुः । “स चकर्ष-परस्मात् तत् अयस्कान्त इवायसम्” रघुः । “मूढ़बुद्धिमिवा-त्मानं हैमीभूतमिवायसम्” कुमा० । २ लौहमयकवचे च३ अङ्गरक्षिण्यां जालिकायां स्त्री । अयएव स्वार्थेअण् ।४ लौहे । ततः विकारेमयट्लोहमये त्रि० स्त्रियां ङीप् ।आयसीय त्रि० अयसः सन्निकृष्टदेशादि० कुशा० छण् ।लौहसन्निकृष्टदेशादौ ।आयस्कार पु० अयस्कार एव स्वार्थे अण् । लौहकारे त्रिका०--वाचस्पत्यम्
Who are mleccha and dasyu? -- Manu calls all mleccha speakers as dasyu.
In Aitareya Brahmana (vii.18), dasyu are recognized as descendants of Vis’vamitra; they are called दस्यूणाम् भूयिष्ठाः (शाङ्खायन-श्रौत-सूत्र XV,26,7)
In Manu, dasyu signify ‘uncivilized people’ (Manu v,131; x.32.45) Thus, mleccha and dasyu are attributes of Aryan people who have neglected the essential rites of pious people.
म्लेच्छवाचश्चार्यवाचः सर्वे ते दस्यवः स्मृताः (Manu smrti.10.45). mleccha speakers are dasya. दस्युः dasyuḥ [दस्-युच्] 1 N. of a class of evil beings or demons, enemies of gods and men, and slain by Indra, (mostly Vedic in this sense). -2 An outcast, a Hindu who has become an outcast by neglect of the essential rites; cf. Ms.5.131;10.45; दस्यूनां दीयतामेष साध्वद्य पुरुषा- धमः Mb.12.173.20. -3 A thief, robber, bandit; नीत्वोत्पथं विषयदस्युषु निक्षिपन्ति Bhāg.7.15.46; पात्रीकृतो दस्यु- रिवासि येन Ś.5.20; R.9.53; Ms.7 143. -4 A villain, miscreant; दस्योरस्य कृपाणपातविषयादाच्छिन्दतः प्रेयसीम् Māl.5.28. -5 A desperado, violator, oppressor (Apte) दस्यु m. ( √ दस्) enemy of the gods (e.g. श्/अम्बर , श्/उष्ण , च्/उमुरि , ध्/उनि ; all conquered by इन्द्र , अग्नि , &c ) , impious man (called अ-श्रद्ध्/अ , अ-यज्ञ्/अ , /अ-यज्यु , /अ-पृनत् , अ-व्रत्/अ , अन्य-व्रत , अ-कर्म्/अन्) , barbarian (called अ-न्/आस् , or अन्-/आस् " ugly-faced " , /अधर , " inferior " , /अ-मानुष , " inhuman ") , robber (called धन्/इन्) RV. AV. &c; any outcast or Hindu who has become so by neglect of the essential rites (Manu); Name of a man RV. viii , 51 ; 55 f ; द्/अस्यवे स्/अहस् n. violence to the दस्यु (N. of तुर्वीति) , i , 36 , 18)(Monier-Williams)
In my view, the detailed essay on Dasyu in the Vedic Index is the most comprehensive presentation of textual evidence related to an understanding the attributes of dasyu as a group of people.
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म्लेच्छ अपशब्दे वा चु० उभ० पक्षे भ्वा० पर० अक०सेट् । म्लेच्छयति ते म्लेच्छति अमम्लेच्छत् त अम्लेच्छीत्
म्लेच्छ पु० म्लेच्छ--घञ् । १ अपशब्दे “म्लेच्छोह वा नामयदप्रशब्द” इति श्रुतिः । कर्त्तरि अच् । २ पामरजातौ,३ नीचजातौ च पुंस्त्री० स्त्रियां ङीष् “गोमांसखादकोयस्तु विरुद्धं बहु भाषते । सर्चाचारविहीनश्च म्लेच्छइत्यभिधीयते” बौधायनः । ४ पापरते त्रि० मेदि० ।५ हिङ्गुले न० राजनि० ।म्लेच्छजाति स्त्री म्लेच्छाभिधा जातिः । मांसादिभक्षकेकिरातादिजातिभेदे अमरः ।म्लेच्छदेश पु० म्लेच्छाधारो देशः । चातुर्वर्ण्याचाररहितेदेशे अमरः । “चातुर्वर्ण्यव्यवस्थानं यस्मिन् देशे नविद्यते । म्लेच्छदेशः स विज्ञेय आर्य्यावर्त्तस्ततःपरम्” ।म्लेच्छभोजन न० म्लेच्छैर्भुज्यते भुज--कर्मणि ल्युट् ।१ यावके अन्नभेदे शब्दर० । २ गोधूमे पु० त्रिका० ।म्लेच्छमण्डल न० ६ त० । म्लेच्छदेशे हेमच० ।म्लेच्छमुख न० म्लेच्छानां मुखमिव रक्तत्वात् । ताम्रे अमरः ।म्लेच्छास्यमप्यत्र हारा० ।म्लेच्छित न० म्लेच्छ--क्त । अपशब्दे असंस्कृतशब्दे हारा० ।
म्लिष्टं, क्ली, (म्लेच्छ् + क्तः + “क्षुब्धस्वान्तध्वान्तलग्न-म्लिष्टविरिब्धेत्यादि ।” ७ । २ । १८ । इतिनिपातितम् ।) अस्पष्टवाक्यम् । तत्पर्य्यायः ।अविस्पष्टम् २ । इत्यमरः । १ । ६ । २१ ॥म्लिष्टः, त्रि, (म्लेच्छ + क्तः ।) अव्यक्तवाक् । म्लानः ।इति मेदिनी । टे, २५ ॥म्लुच, उ इर् गत्याम् । इति कविकल्पद्रुमः ॥(भ्वा०-पर०-सक०-सेट् ।) उ, म्लोचित्वा म्लुक्त्वा ।इर्, अम्लु चत् अम्लोचीत् । इति दुर्गादासः ॥म्लेच्छ, कि देश्योक्तौ । इति कविकल्पद्रुमः ॥ (चुरा०-वा भ्वा०-पर०-अक०-सक० च-सेट् ।) देश्याग्राम्या उक्तिर्देश्योक्तिरसंस्कृतकथनमित्यर्थः ।कि, म्लेच्छयति म्लेच्छति मूढः । अन्तर्विद्यामसौविद्बान्न म्लेच्छति धृतव्रत इति हलायुधः ॥अनेकार्थत्वादव्यक्तशब्देऽपि । तथा चामरः ।अथ म्लिष्टमविस्पष्टमिति । म्लेच्छ व्यक्तायां वाचिइति प्राञ्चः । तत्र रमानाथस्तु । म्लेच्छति वटु-र्व्यक्तं वदतीत्यर्थः । अव्यक्तायामिति पाठे कुत्-सितायां वाचीत्यर्थः ।‘तत्सादृश्यमभावश्च तदन्यत्वं तदल्पता ।अप्राशस्त्यं विरोधश्च नञर्थाः षट् प्रकीर्त्तिताः ॥’इति भाष्यवचनेन नञोऽप्राशस्त्यार्थत्वात् इतिव्याख्यानाय हलायुधोक्तमुदाहृतवान् । इतिदुर्गादासः ॥म्लेच्छं, क्ली, (म्लेच्छस्तद्देशः उत्पत्तिस्थानत्वेना-स्त्यस्य । अर्शआद्यच् ।) हिङ्गुलम् । इतिराजनिर्घण्टः ॥ (तथास्य पर्य्यायः ।“हिङ्गुलन्दरदं म्लेच्छमिङ्गुलञ्चूर्णपारदम् ॥”इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥)म्लेच्छः, पुं, (म्लेच्छयति वा म्लेच्छति असंस्कृतंवदतीति । म्लेच्छ् + अच् ।) किरातशवरपुलि-न्दादिजातिः । इत्यमरः ॥ पामरमेदः । पाप-रक्तः । अपभाषणम् । इति मेदिनी । छे, ६ ॥म्लेच्छादीनां सर्व्वधर्म्मराहित्यमुक्तं यथा, हरि-वंशे । १४ । १५ -- १९ ।“सगरः स्वां प्रतिज्ञाञ्च गुरोर्व्वाक्यं निशम्य च ।धर्म्मं जघान तेषां वै वेशान्यत्वं चकार ह ॥अर्द्धं शकानां शिरसो मुण्डयित्वा व्यसर्जयत् ।जवनानां शिरः सर्व्वं काम्बोजानान्तथैव च ॥पारदा मुक्तकेशाश्च पह्नवाः श्मश्रुधारिणः ।निःस्वाध्यायवषट्काराः कृतास्तेन महात्मना ॥शका जवनकाम्बोजाः पारदाः पह्नवास्तथा ।कोलसप्याः समहिषा दार्व्वाश्चोलाः सकेरलाः ।सर्व्वे ते क्षत्त्रियास्तात धर्म्मस्तेषां निराकृतः ॥वशिष्ठवचनाद्राजन् सगरेण महात्मना ॥”शकानां शकदेशोद्भवानां क्षत्त्रियाणाम् । एवंजवनादीनामिति । अत्र जवनशब्दस्तद्देशोद्भव-वाची चवर्गतृतीयादिः । जवनो देशवेगिनो-रिति त्रिकाण्डशेषाभिधानदर्शनात् ॥ * ॥ तेषांम्लेच्छत्वमप्युक्तं विष्णुपुराणे । तथाकृतान् जवना-दीनुपक्रम्य ते चात्मधर्म्मपरित्यागात् म्लेच्छत्वंययुरिति । बौधायनः ।“गोमांसखादको यश्च विरुद्धं बहु भाषते ।सर्व्वाचारविहीनश्च म्लेच्छ इत्यभिधीयते ॥”इति प्रायश्चित्ततत्त्वम् ॥ * ॥अपिच । देवयान्यां ययातेर्द्वौ पुत्त्रौ यदुः तुर्चसुश्च ।शर्म्मिष्ठायां त्रयः पुत्त्राः द्रुह्युः अनुः पुरुश्च ।तत्र यदुप्रभृतयश्चत्वारः पितुराज्ञाहेलनं कृत-वन्तः पित्रा शप्ताः । ज्येष्ठपुत्त्रं यदुं शशाप तववंशे राजा चक्रवर्त्ती मा भूदिति । तुर्व्वसु-द्रुह्य्वनून् शशाप युष्माकं वंश्या वेदवाह्या म्लेच्छाभविष्यन्ति । इति श्रीभागवतमतम् ॥ * ॥(“असृजत् पह्नवान् पुच्छात् प्रस्रावाद्द्राविडान्शकान् ।योनिदेशाच्च यवनान् शकृतः शवरान् बहून् ॥मूत्रतश्चासृजत् काञ्चीञ्छरभांश्चैव पार्श्वतःपौण्ड्रान् किरातान् यवनान् सिंहलान् वर्व्वरान्खशान् ॥चियुकांश्च पुलिन्दांश्च चीनान् हूनान् सके-रलान् ।ससर्ज्ज फेनतः सा गौर्म्लेच्छान् बहुविधानपि ॥”सा वशिष्ठस्य धेनुः । इति महाभारते । १ । १७६ ।३५ -- ३७ ॥) अन्यच्च । “शकजवनकाम्बोज-पारदपह्नवा हन्यमानास्तत्कुलगुरुं वशिष्ठंशरणं ययुः । अथैतान् वशिष्ठो जीवन्मृतकान्कृत्वा सगरमाह । वत्स वत्सालमेभिर्जीवन्मृत-कैरनुसृतैः । एते च मयैव त्वत्प्रतिज्ञापालनायनिजधर्म्मद्बिजसङ्गपरित्यागं कारिताः । सतथेति तद्गुरुवचनमभिनन्द्य तेषां वेशान्य-त्वमकारयत् । जवनान्मुण्डितशिरसोऽर्द्धमुण्डान्शकान् प्रलम्बकेशान् पारदान् पह्नवांश्च श्मश्रु-धरान्निःस्वाध्यायवषट्कारानेतानन्यांश्च क्षत्त्रि-यांश्चकार । ते चात्मधर्म्मपरित्यागाद्ब्राह्मणैश्चपरित्यक्ता म्लेच्छतां ययुः ।” इति विष्णुपुराणे । ४ ।३ । १८ -- २१ ॥ * ॥ प्रकारान्तरेण तस्योत्-पत्तिर्यया, --सूत उवाच ।“वंशे स्वायम्भुवस्यासीदङ्गो नाम प्रजापतिः ।मृत्योस्तु दुहिता तेन परिणीतातिदुर्मुखी ॥सुतीर्था नाम तस्यास्तु वेनो नाम सुतःपुरा ।अधर्म्मंनिरतः कामी बलवान् वसुधाधिपः ।लोकेऽप्यधर्म्मकृज्जातः परभार्य्यापहारकः ॥धर्म्मचारप्रसिद्ध्यर्थं जगतोऽस्य महर्षिभिः ।अनुनीतोऽपि न ददावनुक्षां स यदा ततः ॥शापेन मारयित्वैनमराजकभयार्द्दिताः ।ममन्थुर्ब्राह्मणास्तस्य बलाद्देहमकल्भषाः ॥तत्कायान्मथ्यमानात्तु निपेतुर्म्लेच्छजातयः ।शरीरे मातुरंशेन कृष्णाञ्जनसमप्रभाः ॥”इति मत्स्यपुराणे । १० । ३ -- ८ ॥ * ॥म्लेच्छभाषाभ्यासनिषेधो यथा, --“न सातयेदिष्टकाभिः फलानि वै फलेन तु ।न म्लेच्छभाषां शिक्षेत नाकर्षेच्च पदासनम् ॥”इति कौर्म्म्ये उपविभागे १५ अध्यायः ॥ * ॥तस्य मध्यमा तामसी गतिर्यथा, मानवे ।१२ । ४३ ।“हस्तिनश्च तुरङ्गाश्च शूद्रा म्लेच्छाश्च गर्हिताः ।सिंहा व्याघ्रा वराहाश्च मध्यमा तामसीगतिः ॥”(मन्त्रणाकाले म्लेच्छापसारणमुक्तं यथा, मनु-संहितायाम् । ७ । १४९ ।“जडमूकान्धवधिरांस्तैर्य्यग्योनान् वयोऽति-गान् ।स्त्रीम्लेच्छव्याधितव्यङ्गान् मन्त्रकालेऽपसार-येत् ॥”“अथवा एवंविधा मन्त्रिणो न कर्त्तव्याः । बुद्धि-विभ्रमसम्भवात् ।” इति तद्भाष्ये मेधातिथिः ॥म्लेच्छानां पशुधर्म्मित्वम् । यथा, महाभारते । १ ।८४ । १५ ।“गुरुदारप्रसक्तेषु तिर्य्यग्योनिगतेषु च ।पशुधर्म्मिषु पापेषु म्लेच्छेषु त्वं भविष्यसि ॥”)
म्लेच्छकन्दः, पुं, (म्लेच्छप्रियः कन्द इति मध्यपदलोपी कर्म्मधारयः ।) लशुनम् । इति राज-निर्घण्टः ॥ (तस्य पर्य्यायो यथा, --“लशुनस्तु रसोनः स्यादुग्रगन्धो महौषधम् ।अरिष्टो म्लेच्छकन्दश्च पवनेष्टो रसोनकः ॥”इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥)म्लेच्छजातिः, स्त्री, (म्लेच्छस्य जातिरिति षष्ठी-तत्पुरुषः म्लेच्छरूपा जातिरिति कर्म्मधारयोवा ।) गोमांसखादकबहुविरुद्धभाषकसर्व्वा-चारविहीनवर्णः । यथा, --“गोमांसखादको यस्तु विरुद्धं बहु भाषते ।सर्व्वाचारविहीनश्च म्लेच्छ इत्यभिधीयते ॥”इति प्रायश्चित्ततत्त्वधृतबौधायनवचनम् ॥अपि च ।“भेदाः किरातशवरपुलिन्दा म्लेच्छजातयः ॥”इत्यमरः । २ । ४० । २० ॥अन्यच्च ।“पौण्ड्रकाश्चौड्रद्रविडाः काम्बोजा शवनाःशकाः ।पारदाः पह्नवाश्चीनाः किराताः दरदाःखशाः ॥मुखबाहूरुपज्जानां या लोके जातयो बहिः ।म्लेच्छवाचश्चार्य्यवाचः सर्व्वे ते दस्यवः स्मृताः ॥”इति मानवे १० अध्यायः ॥म्लेच्छदेशः, पुं, (म्लेच्छानां देशः म्लेच्छप्रधानोदेशो वा ।) चातुर्व्वर्ण्यव्यवस्थादिरहित-स्थानम् । तत्पर्य्यायः । प्रत्यन्तः २ । इत्यमरः ।२ । १ । ७ ॥ भारतवर्षस्यान्तं प्रतिगःप्रत्यन्तः । म्लेच्छति शिष्टाचारहीनो भवत्यत्रम्लेच्छः अल् । स चासौ देशश्चेति म्लेच्छदेशः ।किंवा म्लेच्छयन्ति असंस्कृतं वदन्ति शिष्टा-चारहीना भवन्तीति वा पचाद्यचि म्लेच्छानीचजातयः तेषां देशो म्लेच्छदेशः । भारतवर्ष-स्यान्तः शिष्टाचाररहितः कामरूपवङ्गादिः ।उक्तञ्च ।चातुर्व्वर्ण्यव्यवस्थानं यस्मिन् देशे न विद्यते ।म्लेच्छदेशः स विज्ञेय आर्य्यावर्त्तस्ततः पर-मिति ॥”इति भरतः ॥(अपि च, मनुः । २ । २३ ।“कृष्णसारस्तु चरति मृगो यत्र स्वभावतः ।स ज्ञेयो यज्ञियो देशो म्लेच्छदेशस्ततःपरम् ॥”)म्लेच्छभोजनं, क्ली, (भुज्यते यदिति । भुज् + कर्म्मणिल्युट् । ततो म्लेच्छानां भोजनम् ।) यावकः ।इति शब्दरत्नावली ॥म्लेच्छभोजनः, पुं, (भुज्यतेऽसौ इति । भुज् +ल्युट् । म्लेच्छानां भोजनः । (गोधूमः । इतित्रिकाण्डशेषः ॥म्लेच्छमण्डलं, क्ली, (म्लेच्छानां मण्डलं समूहोऽत्र ।)म्लेच्छदेशः । इति हेमचन्द्रः ॥म्लेच्छमुखं, क्ली, (म्लेच्छे म्लेच्छदेशे मुखमुत्पत्ति-रस्य । इत्यमरटीकायां रघुनाथः ।) ताम्रम् ।इत्यमरः । २ । ९ । ९७ ॥ (तथास्य पर्य्यायः ।“ताम्रमौदुम्बरं शुल्वमुदुम्बरमपि स्मृतम् ।रविप्रियं म्लेच्छमुखं सूर्य्यपर्य्यायनामकम् ॥”इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥“ताम्रमौडुम्बरं शूल्वं विद्यात् च्छमुख-न्तथा ॥”इति गारुडे २०८ अध्याये ॥)म्लेच्छाशः, पुं, (म्लेच्छैरश्यते इति । अश् + कर्म्मणि+ घञ् ।) म्लेच्छभोजनः । गोधूमः । इतिकेचित् ॥म्लेच्छास्यं, क्ली, (म्लेच्छे म्लेच्छदेशे आस्यमुत्पत्ति-रस्य ।) ताम्रम् । इति हारावली ॥म्लेच्छितं, क्ली, (म्लेछ् देश्योक्तौ + क्तः ।) म्लेच्छ-भाषा । अपशब्दः । तत्पर्य्यायः । परभाषा २ ।इति हारावली ॥म्लेट, ऋ उन्मादे । इति कविकल्वद्रुमः ॥ (भ्वा०-पर०-अक०-सेट् ।) ऋ, अमिम्लेटत् । म्लेटतिलोकः उन्माद्यतीत्यर्थः । इति दुर्गादासः ॥म्लेड, ऋ उन्मादे । इति कविकल्पद्रुमः ॥ (भ्वा०-पर०-अक०-सेट् ।) ऋ, अमिम्लेडत् । म्लेडति ।उन्माद्यतीत्यर्थः । इति दुर्गादासः ॥
मुख 'copper'; 'the edge (of an axe) '
म्लेच्छ n. copper (Skt.) Milakkhu [the Prk. form (A -- Māgadhī, cp. Pischel, Prk. Gr. 105, 233) for P. milakkha] a non -- Aryan D iii.264; Th 1, 965 (˚rajana "of foreign dye" trsl.; Kern, Toev. s. v. translates "vermiljoen kleurig"). As milakkhuka at Vin iii.28, where Bdhgh expls by "Andha -- Damil'ādi." (Pali Milakkha [cp. Ved. Sk. mleccha barbarian, root mlecch, onomat. after the strange sounds of a foreign tongue, cp. babbhara & mammana] a barbarian, foreigner, outcaste, hillman S v.466; J vi.207; DA i.176; SnA 236 (˚mahātissa -- thera Np.), 397 (˚bhāsā foreign dialect). The word occurs also in form milakkhu (q. v.).
म्लेच्छ a person who lives by agriculture or by making weapons; m. a foreigner , barbarian , non-Aryan , man of an outcast race , any person who does not speak Sanskrit and does not conform to the usual Hindu institutions(शतपथ-ब्राह्मण); ignorance of Sanskrit , barbarism (न्यायमाला-विस्तर, Sayana) (Monier-Williams)
म्लेच्छः mlecchaḥ [म्लेच्छ्-घञ्] 1 A barbarian, a non-Āryan (one not speaking the Sanskṛit language, or not conforming to Hindu or Āryan institutions), a foreigner in general; ग्राह्या म्लेच्छप्रसिद्धिस्तु विरोधादर्शने सति J. N. V.; म्लेच्छान् मूर्छयते; or म्लेच्छनिवहनिधने कलयसि करवालम् Gīt.1. -2 An outcast, a very low man; (Baudhāyana thus defines the word:-- गोमांसखादको यस्तु विरुद्धं बहु भाषते । सर्वा- चारविहीनश्च म्लेच्छ इत्यभिधीयते ॥). -3 A sinner, wicked person. -4 Foreign or barbarous speech. -च्छम् 1 Copper. -2 Vermilion. -Comp. -आख्यम् copper. -आशः wheat. -आस्यम्, -मुखम् copper. -कन्दः garlic. -जातिः f. a savage or barbarian race, a mountaineer; पुलिन्दा नाहला निष्ट्याः शबरा वरुटा भटाः । माला भिल्लाः किराताश्च सर्वेऽपि म्लेच्छजातयः ॥ Abh. Chin.934. -देशः, -मण्डलम् a country inhabited by non-Āryans or barbarians, a foreign or barbarous country; कृष्णसारस्तु चरति मृगो यत्र स्वभावतः । स ज्ञेयो यज्ञियो देशो म्लेच्छदेशस्त्वतः परः ॥ Ms.2.23. -द्विष्टः bdellium. -भाषा a foreign language. -भोजनः wheat. (-नम्) barley. -वाच् a. speaking a barbarous or foreign language; म्लेच्छवाचश्चार्यवाचः सर्वे ते दस्यवः स्मृताः Ms.10.45.
म्लेच्छनम् mlecchanam 1 Speaking indistinctly or confusedly. -2 Speaking in a barbarous tongue.
म्लेच्छित mlecchita p. p. Spoken indistinctly or barbarously. -तम् 1 A foreign tongue. -2 An ungrammatical word or speech.
म्लेच्छितकम् mlecchitakam Foreign or barbarous speech. म्लेट् mleṭ, म्लेड् mleḍ (म्लेट-ड-ति) To be mad.
म्लिष्ट mliṣṭa a. 1 Spoken indistinctly (as by barbarians), indistinct; P.VII.2.18; म्लिष्टमस्फुटम् Abh. Chin.266. -2 Barbarous. -3 Withered, faded. -ष्टम् 1 An indistinct or barbarous speech. -2 A foreign language.
म्लुच् mluc, म्लुञ्च् mluñc 1 See म्रच्, म्रुञ्च्. -2 To set; म्लोचन्ति ह्यन्या देवता न वायुः Bṛi. Up.1.5.22.
म्लेच्छ् mlecch, म्लेछ् mlech 1 P., 10 U. (म्लेच्छति, म्लेच्छयति-ते, म्लिष्ट, म्लेच्छित) 1 To speak confusedly, indistinctly, or barbarously. -2 To speak distinctly (व्यक्तायां वाचि); L. D. B.(Apte)
अप-शब्द m. bad or vulgar speech; any form of language not Sanskrit; ungrammatical language; (अप-भ्रंश.); ungrammatical language (compared to a deer as grammar to a lion (Monier-Williams)
These ancient encyclopaedic texts शब्दकल्पद्रुमः, वाचस्पत्यम् also validate mleccha bhāṣā as the spoken language of Bhāratam janam. Mleccha is cognate Meluhha documented in cuneiform texts of Ancient Near East, see for example the Shu-ilishu cylinder seal.
आयस त्रि० अयसो विकारः अण् स्त्रियां ङीप् । लौहमये ।“शक्तिञ्चोभयतस्तीक्ष्णामायसं दण्डमेव वा” “पुमांसंदाहयेत् पापं शयने तप्तआयसे” इति च मनुः । “स चकर्ष-परस्मात् तत् अयस्कान्त इवायसम्” रघुः । “मूढ़बुद्धिमिवा-त्मानं हैमीभूतमिवायसम्” कुमा० । २ लौहमयकवचे च३ अङ्गरक्षिण्यां जालिकायां स्त्री । अयएव स्वार्थेअण् ।४ लौहे । ततः विकारेमयट्लोहमये त्रि० स्त्रियां ङीप् ।
आयसीय त्रि० अयसः सन्निकृष्टदेशादि० कुशा० छण् ।लौहसन्निकृष्टदेशादौ । (वाचस्पत्यम्)
म्लेच्छ अपशब्दे वा चु० उभ० पक्षे भ्वा० पर० अक०सेट् । म्लेच्छयति ते म्लेच्छति अमम्लेच्छत् त अम्लेच्छीत्
म्लेच्छ पु० म्लेच्छ--घञ् । १ अपशब्दे “म्लेच्छोह वा नामयदप्रशब्द” इति श्रुतिः । कर्त्तरि अच् । २ पामरजातौ,३ नीचजातौ च पुंस्त्री० स्त्रियां ङीष् “गोमांसखादकोयस्तु विरुद्धं बहु भाषते । सर्चाचारविहीनश्च म्लेच्छइत्यभिधीयते” बौधायनः । ४ पापरते त्रि० मेदि० ।५ हिङ्गुले न० राजनि० ।
म्लेच्छकन्द पु० म्लेच्छप्रियः कन्दः शा० त० । लशुने राजनि०
म्लेच्छजाति स्त्री म्लेच्छाभिधा जातिः । गोमांसादिभक्षकेकिरातादिजातिभेदे अमरः ।
म्लेच्छदेश पु० म्लेच्छाधारो देशः । चातुर्वर्ण्याचाररहितेदेशे अमरः । “चातुर्वर्ण्यव्यवस्थानं यस्मिन् देशे नविद्यते । म्लेच्छदेशः स विज्ञेय आर्य्यावर्त्तस्ततःपरम्” ।
म्लेच्छभोजन न० म्लेच्छैर्भुज्यते भुज--कर्मणि ल्युट् ।१ यावके अन्नभेदे शब्दर० । २ गोधूमे पु० त्रिका० ।
म्लेच्छमण्डल न० ६ त० । म्लेच्छदेशे हेमच० ।
म्लेच्छमुख न० म्लेच्छानां मुखमिव रक्तत्वात् । ताम्रे अमरः ।म्लेच्छास्यमप्यत्र हारा० ।
म्लेच्छित न० म्लेच्छ--क्त । अपशब्दे असंस्कृतशब्दे हारा० ।
(वाचस्पत्यम्)
म्लेच्छित n. a foreign tongue म्लेच्छित mfn. = म्लिष्ट, Pāṇ. 7-2, 18 Sch. म्लिष्ट न० म्लेच्छ--क्त नि० ।
१ अविस्पष्टवाक्ये २ तद्वाक्ययुक्ते ३ म्लाने च त्रि० मेदि० (वाचस्पत्यम्) |
| म्लिष्ट mfn. spoken indistinctly or barbarously, Pāṇ. 7-2, 18 | | withered, faded, faint (= म्लान), L. | | म्लिष्ट n. indistinct speech, a foreign language, L. |
|
म्लेच्छन n. the act of speaking confusedly or barbarously, Dhātup. म्लेच्छ—वाच् mfn. speaking a barbarous language (i.e. not Sanskṛt ; opp. to आर्य-वाच्), Mn. x, 43
म्लेच्छ—मुख n. = म्लेच्छास्य n.‘foreigner-face’, copper (so named because the complexion of the Greek and Muhammedan invaders of India was supposed to be copper-coloured), म्लेच्छाख्य n. ‘called Mleccha’, copper,
म्लेच्छ—जाति m. a man belonging to the Mlecchas, a barbarian, savage, mountaineer (as a Kirāta, Śabara or Pulinda), MBh. म्लेच्छ—देश m. a foreign or barbarous country, Hariv.
म्लेच्छ—मण्डल n. the country of the Mlecchas or barbarians or robbers
| म्लेच्छाश m. = म्लेच्छ-भोजन n. ‘food of b°’, wheat, L. (also °ज्य) |
| म्लेच्छ—भोजन n. = यावक, half-ripe barley, L. |
Whitney Roots links: म्लेछ् & Westergaard Dhatupatha links: 7.25, 32.120
म्लेछ् (= √म्लिछ्) cl. 1. P. (Dhātup. vii, 25 ) म्लेच्छति (Gr. also pf. मिम्लेच्छ fut. म्लेच्छिता &c.; Ved. inf. म्लेच्छितवै, Pat. ),to speak indistinctly (like a foreigner or barbarian who does not speak Sanskṛt), ŚBr. ; MBh. :Caus. or cl. 10. P. म्लेच्छयति id., Dhātup. xxxii, 120. म्लेच्छ m. a foreigner, barbarian, non-Aryan, man of an outcast race, any person who does not speak Sanskṛt and does not conform to the usual Hindū institutions, ŚBr. &c. &c. (f(ई). ) [ID=168910] |
| a person who lives by agriculture or by making weapons, L. [ID=168911] |
| a wicked or bad man, sinner, L.; |
| ignorance of Sanskṛt, barbarism, Nyāyam. Sch. |
| म्लेच्छ n. copper, L. |
| vermilion, L. (Monier-Williams) |
म्लेच्छः mlecchaḥ [म्लेच्छ्-घञ्] 1 A barbarian, a non-Āryan (one not speaking the Sanskṛit language, or not conforming to Hindu or Āryan institutions), a foreigner in general; ग्राह्या म्लेच्छप्रसिद्धिस्तु विरोधादर्शने सति J. N. V.; म्लेच्छान् मूर्छयते; or म्लेच्छनिवहनिधने कलयसि करवालम् Gīt.1. -2 An outcast, a very low man; (Baudhāyana thus defines the word:-- गोमांसखादको यस्तु विरुद्धं बहु भाषते । सर्वा- चारविहीनश्च म्लेच्छ इत्यभिधीयते ॥). -3 A sinner, wicked person. -4 Foreign or barbarous speech. -च्छम् 1 Copper. -2 Vermilion. -Comp. -आख्यम् copper. -आशः wheat. -आस्यम्, -मुखम् copper. -कन्दः garlic. -जातिः f. a savage or barbarian race, a mountaineer; पुलिन्दा नाहला निष्ट्याः शबरा वरुटा भटाः । माला भिल्लाः किराताश्च सर्वेऽपि म्लेच्छजातयः ॥ Abh. Chin.934. -देशः, -मण्डलम् a country inhabited by non-Āryans or barbarians, a foreign or barbarous country; कृष्णसारस्तु चरति मृगो यत्र स्वभावतः । स ज्ञेयो यज्ञियो देशो म्लेच्छदेशस्त्वतः परः ॥ Ms.2.23. -द्विष्टः bdellium. -भाषा a foreign language. -भोजनः wheat. (-नम्) barley. -वाच् a. speaking a barbarous or foreign language; म्लेच्छवाचश्चार्यवाचः सर्वे ते दस्यवः स्मृताः Ms.10.45.
म्लेच्छनम् mlecchanam 1 Speaking indistinctly or confusedly. -2 Speaking in a barbarous tongue.
म्लेच्छित mlecchita p. p. Spoken indistinctly or barbarously. -तम् 1 A foreign tongue. -2 An ungrammatical word or speech.
म्लेच्छितकम् mlecchitakam Foreign or barbarous speech.(Apte)
mlecchāśya = production of āyasam or metal or copper (āyasamutpatirasya)
म्लेच्छमण्डलं, क्ली, (म्लेच्छानां मण्डलं समूहोऽत्र ।)म्लेच्छदेशः । इति हेमचन्द्रः ॥
म्लेच्छमुखं, क्ली, (म्लेच्छे म्लेच्छदेशे मुखमुत्पत्ति-रस्य । इत्यमरटीकायां रघुनाथः ।) ताम्रम् ।इत्यमरः । २ । ९ । ९७ ॥ (तथास्य पर्य्यायः ।“ताम्रमौदुम्बरं शुल्वमुदुम्बरमपि स्मृतम् ।रविप्रियं म्लेच्छमुखं सूर्य्यपर्य्यायनामकम् ॥”इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥“ताम्रमौडुम्बरं शूल्वं विद्यात् म्लेच्छमुख-न्तथा ॥”इति गारुडे २०८ अध्याये ॥)
म्लेच्छाशः, पुं, (म्लेच्छैरश्यते इति । अश् + कर्म्मणि+ घञ् ।) म्लेच्छभोजनः । गोधूमः । इतिकेचित् ॥
म्लेच्छास्यं, क्ली, (म्लेच्छे म्लेच्छदेशे आस्यमुत्पत्ति-रस्य ।) ताम्रम् । इति हारावली ॥
म्लेच्छितं, क्ली, (म्लेछ् देश्योक्तौ + क्तः ।) म्लेच्छ-भाषा । अपशब्दः । तत्पर्य्यायः । परभाषा २ ।इति हारावली ॥
म्लेच्छभोजनः, पुं, (भुज्यतेऽसौ इति । भुज् +ल्युट् । म्लेच्छानां भोजनः । (गोधूमः । इतित्रिकाण्डशेषः ॥
चषालः, पुं, (चष्यते वध्यतेऽस्मिन् । चष + “सानसि-वर्णसीति ।” उणां । ४ । १०७ । इति आलप्रत्ययेन निपातनात् साधुः ।) यूपकटकः । इत्य-मरः । २ । ७ । १८ ॥ यज्ञसमाप्तिसूचकं पशु-बन्धनाद्यर्थं यज्ञभूमौ यत् काष्ठमारोप्यते स यूपःतस्य शिरसि वलयाकृतिर्डमरुकाकृतिर्व्वा यःकाष्ठविकारः सः । यूपमूलेविहितलोहवलयश्च ।इति केचित् । इति भरतः ॥ मधुस्थानम् । इतिसंक्षिप्तसारे उणादिवृत्तिः ॥
यूपकटकः, पुं, (यूपस्य कटक इव ।) यज्ञसमाप्ति-सूचकं पशुबन्धाद्यर्थं यज्ञभूमौ यत् काष्ठमारो-प्यते स यूपः तस्य शिरसि वलयाकृतिर्डमरुका-कृतिर्वा यः काष्ठविकारः सः । यूपमूले निहित-लोहबलय इति केचित् । इति भरतः ॥ तत्-पर्य्यायः । चषालः २ । इत्यमरः । २ । ७ । १८ ॥
- https://sa.wikisource.org/wiki/शब्दकल्पद्रुमः
Vātsyāyana notes about himself after writing down Vidyāsamuddeśa:
| 'After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, this treatise was composed, according to the precepts of the Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student at Benares, and wholly engaged in the contemplation of the Deity. This work is not to be used merely as an instrument for satisfying our desires. A person acquainted with the true principles of this science, who preserves his Dharma (virtue or religious merit), his Artha (worldly wealth) and his Kama (pleasure or sensual gratification), and who has regard to the customs of the people, is sure to obtain the mastery over his senses. In short, an intelligent and knowing person attending to Dharma and Artha and also to Kama, without becoming the slave of his passions, will obtain success in everything that he may do.' |
Vidyāsamuddeśa includes three of the 64 arts related to language communication: dēśá bhāṣā jnānam, akṣára muṣṭíka kathanam, mlecchita vikalpa: expressions which can be translated as: language speech forms, messaging by hand/wrist gestures, mleccha (meluhha) cipher.
Mlecchita vikalpa may be interpreted as a 'contrivance' to alternatively signify speech, i.e. 'cipher'. Such a cipher or mlecchita vikalpa is employed in Indus Script Corpora. Mlecchita has three meanings: 1. indistinct or mispronunciations in speech; 2. made by copper workers: 3. metalwork e.g mlecchāśa = mlecchabhojanam. mlecchāśya = production of āyasam or metal or copper (āyasamutpatirasya); mlecchabhohjanam means 'gōdhūma' which is the caṣāla on Yupa which signifies a Soma Yaga. āyasam means 'loha', 'metal'.Thus, mlecchāsya means 'production of metal or metalwork.
शब्दकल्पद्रुमः notes in reference to the geographical spread of mleccha speakers that they constituted the Bhāratam Janam and were all over Bhāratam. The spoken form of the language is called mleccha bhāṣā. This language or Prakritam is signified by Indus Script hieroglyphs in the Corpora.
Tracing the language roots of Bhāratam Janam on the banks of River Sarasvati system speaking a form of Proto-Prakritam a metalwork lexis emerges. This is traceable in many languages of Indian sprachbund. A unique writing system was based on Proto-Prakritam. This was called Meluhha in cuneiform texts and mlecchita vikalpa (i.e. alternative representation of mleccha) in Vātsyāyana’s treatise on Vidyāsamuddeśa (ca 6th century BCE). The principal life-activity of artisan guilds of Bhāratam Janam was metalwork creating metalcastings, experimenting with creation of various forms of ores, metals, alloys, smelters, furnaces, braziers and other tools and making metal implements. The result was a veritable revolution transiting from chalcolithic phase to metals age in urban settings. This legacy finds expression in the famed, non-rusting Delhi iron pillar which was originally from Vidisha (Besanagara, Sanchi). Archaeologically-attested presence of Bhāratam Janam dates from ca. 8th millennium BCE. The use of a writing system dates from ca. 4th millennium BCE (HARP). Rigveda. In RV 3.53.12, Rishi Visvamitra states that this mantra (brahma) shall protect the people: visvamitrasya rakshati brahmedam Bhāratam Janam. The word Bharata in the expression is derived from the metalwork lexis of Prakritam: bharata ‘bhārata ‘a factitious alloy of copper, pewter, tin’; baran, bharat ‘mixed alloys (5 copper, 4 zinc and 1 tin)’. Thus, the expression Bhāratam Janam can be deciphered as ‘metalcaster folk’, thus firmly establishing the identity of the people of India, that is Bharat and the spoken form of their language ca. 3500 BCE.
Decipherment of Indus Script Corpora based on an Indo-European language may lead to redefining the Proto-Indo-European studies. Baudhāyana-Śrautasūtra provides indications of movements of Bhāratam Janam out of Sarasvati river valley eastwards towards Kashi and westwards towards Sumer/Mesopotamia.
ऋग्वेदः - मण्डल १० सूक्तं १०.९० नारायणः । दे. पुरुषः ।अनुष्टुप्, १६ त्रिष्टुप्
यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् ।
ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥१६॥
सायणभाष्यम् : पूर्व प्रपञ्चेनोक्तमर्थं संक्षिप्यात्र दर्शयति । "देवाः प्रजापतिप्राणरूपाः "यज्ञेन यथोक्तेन मानसेन संकल्पेन यज्ञं यथोक्तयज्ञस्वरूपं प्रजापतिम् "अयजन्त पूजितवन्तः । तस्मात्पूजनात “तानि प्रसिद्धानि “धर्माणि जगद्रूपविकाराणां धारकाणि "प्रथमानि मुख्यानि आसन् । एतावता सृष्टिप्रतिपादकसूक्तभागार्थः संगृहीतः । अथोपासनतत्फलानुवादकभागार्थः संगृह्यते । "यत्र यस्मिन् विराटप्राप्तिरूपे नाके "पूर्वे "साध्याः पुरातना विराडुपास्तिसाधकाः “देवाः "सन्ति तिष्ठन्ति तत् "नाकं विराट्प्राप्तिरूपं स्वर्ग “ते “महिमानः तदुपासका महात्मानः "सचन्त समवयन्ति प्राप्नुवन्ति ॥
David Kahn, 1996, The Code Breakers, Simon and Schuster
[quote]The magnificent, unrivaled history of codes and ciphers -- how they're made, how they're broken, and the many and fascinating roles they've played since the dawn of civilization in war, business, diplomacy, and espionage -- updated with a new chapter on computer cryptography and the Ultra secret.
Man has created codes to keep secrets and has broken codes to learn those secrets since the time of the Pharaohs. For 4,000 years, fierce battles have been waged between codemakers and codebreakers, and the story of these battles is civilization's secret history, the hidden account of how wars were won and lost, diplomatic intrigues foiled, business secrets stolen, governments ruined, computers hacked. From the XYZ Affair to the Dreyfus Affair, from the Gallic War to the Persian Gulf, from Druidic runes and the kaballah to outer space, from the Zimmermann telegram to Enigma to the Manhattan Project, codebreaking has shaped the course of human events to an extent beyond any easy reckoning. Once a government monopoly, cryptology today touches everybody. It secures the Internet, keeps e-mail private, maintains the integrity of cash machine transactions, and scrambles TV signals on unpaid-for channels. David Kahn's The Codebreakers takes the measure of what codes and codebreaking have meant in human history in a single comprehensive account, astonishing in its scope and enthralling in its execution. Hailed upon first publication as a book likely to become the definitive work of its kind, The Codebreakers has more than lived up to that prediction: it remains unsurpassed. With a brilliant new chapter that makes use of previously classified documents to bring the book thoroughly up to date, and to explore the myriad ways computer codes and their hackers are changing all of our lives, The Codebreakers is the skeleton key to a thousand thrilling true stories of intrigue, mystery, and adventure. It is a masterpiece of the historian's art.[unquote]
Richard Burton, Bhagavanlal Indrajit, Shivaram Parashuram Bhide, 2009, The Kama Sutra of Vātsyāyana Translated From The Sanscrit In Seven Parts With Preface,Introduction and Concluding Remarks, Reprint:Cosmopoli: MDCCCLXXXIII: for the Kama Shastra Society of London and Benares, and for private circulation only.
http://www.gutenberg.org/files/27827/27827-h/27827-h.htm
Many versions of 64 arts listed by Vātsyāyana exist. One such version is excerpted below. In the list of arts mlecchita vikalpa is listed as Item 43. This signified Mleccha cipher writing, Indus Script.
CHAPTER III.
ON THE ARTS AND SCIENCES TO BE STUDIED.
The following are the arts to be studied:
1. Singing.
2. Playing on musical instruments.
3. Dancing.
4. Union of dancing, singing, and playing instrumental music.
5. Writing and drawing.
6. Tattooing.
7. Arraying and adorning an idol with rice and flowers.
8. Spreading and arraying beds or couches of flowers, or flowers upon the ground.
9. Colouring the teeth, garments, hair, nails, and bodies, i.e., staining, dyeing, colouring and painting the same.
10. Fixing stained glass into a floor.
11. The art of making beds, and spreading out carpets and cushions for reclining.
12. Playing on musical glasses filled with water.
13. Storing and accumulating water in aqueducts, cisterns and reservoirs.
14. Picture making, trimming and decorating.
15. Stringing of rosaries, necklaces, garlands and wreaths.
16. Binding of turbans and chaplets, and making crests and top-knots of flowers.
17. Scenic representations. Stage playing.
18. Art of making ear ornaments.
19. Art of preparing perfumes and odours.
20. Proper disposition of jewels and decorations, and adornment in dress.
21. Magic or sorcery.
22. Quickness of hand or manual skill.
23. Culinary art, i.e., cooking and cookery.
24. Making lemonades, sherbets, acidulated drinks, and spirituous extracts with proper flavour and colour.
25. Tailor's work and sewing.
26. Making parrots, flowers, tufts, tassels, bunches, bosses, knobs, &c., out of yarn or thread.
27. Solution of riddles, enigmas, covert speeches, verbal puzzles and enigmatical questions.
28. A game, which consisted in repeating verses, and as one person finished, another person had to commence at once, repeating another verse, beginning with the same letter with which the last speaker's verse ended, whoever failed to repeat was considered to have lost, and to be subject to pay a forfeit or stake of some kind.
29. The art of mimicry or imitation.
30. Reading, including chanting and intoning.
31. Study of sentences difficult to pronounce. It is played as a game chiefly by women and children, and consists of a difficult sentence being given, and when repeated quickly, the words are often transposed or badly pronounced.
32. Practice with sword, single stick, quarter staff, and bow and arrow.
33. Drawing inferences, reasoning or inferring.
34. Carpentry, or the work of a carpenter.
35. Architecture, or the art of building.
36. Knowledge about gold and silver coins, and jewels and gems.
37. Chemistry and mineralogy.
38. Colouring jewels, gems and beads.
39. Knowledge of mines and quarries.
40. Gardening; knowledge of treating the diseases of trees and plants, of nourishing them, and determining their ages.
41. Art of cock fighting, quail fighting and ram fighting.
42. Art of teaching parrots and starlings to speak.
43. Art of applying perfumed ointments to the body, and of dressing the hair with unguents and perfumes and braiding it.
44. The art of understanding writing in cypher, and the writing of words in a peculiar way.
45. The art of speaking by changing the forms of words. It is of various kinds. Some speak by changing the beginning and end of words, others by adding unnecessary letters between every syllable of a word, and so on.
46. Knowledge of language and of the vernacular dialects.
47. Art of making flower carriages.
48. Art of framing mystical diagrams, of addressing spells and charms, and binding armlets.
49. Mental exercises, such as completing stanzas or verses on receiving a part of them; or supplying one, two or three lines when the remaining lines are given indiscriminately from different verses, so as to make the whole an entire verse with regard to its meaning; or arranging the words of a verse written irregularly by separating the vowels from the consonants, or leaving them out altogether; or putting into verse or prose sentences represented by signs or symbols. There are many other such exercises.
50. Composing poems.
51. Knowledge of dictionaries and vocabularies.
52. Knowledge of ways of changing and disguising the appearance of persons.
53. Knowledge of the art of changing the appearance of things, such as making cotton to appear as silk, coarse and common things to appear as fine and good.
54. Various ways of gambling.
55. Art of obtaining possession of the property of others by means of muntras or incantations.
56. Skill in youthful sports.
57. Knowledge of the rules of society, and of how to pay respects and compliments to others.
58. Knowledge of the art of war, of arms, of armies, &c.
59. Knowledge of gymnastics.
60. Art of knowing the character of a man from his features.
61. Knowledge of scanning or constructing verses.
62. Arithmetical recreations.
63. Making artificial flowers.
64. Making figures and images in clay.
https://tinyurl.com/y85lflto
This is an addendum to:
Like the Dholavira sign board, the anthropormorph if displayed on the gateway of workers' quarters or locality is a proclamation symbol of मांझीथा Majhīthā sadya 'member of mã̄jhī boatpeople assembly (community)'. The pictrographs of young bull, ram's horns, spread legs, boar signify: goldsmith, iron metalworker, merchant, steersman.
[Details: कोंद kōnda ‘engraver' (one-horned young bull hieroglyph); kundana 'fine gold' (Kannada) PLUS bāṛaï 'carpenter' bari barea 'merchant' (boar hieroglyph) PLUS karṇaka कर्णक steersman ('spread legs'); meḍho 'ram' rebus: mẽṛhẽt, meḍ 'iron'] Brāhmī inscription on Indus Script anthropomorph reads (on the assumption that Line 3 is an inscription with Indus Script hypertexts):
śam ña ga kī ma jhi tha mū̃h baṭa baran khāṇḍā
samjñā 'symbol, sign'
kī ma jhi tha 'of Majhitha'
Sha (?) Da Ya शद sad-a 'produce (of a country)'.-shad-ya, m. one who takes part in an assembly, spectator
Meaning:
Line 1 (Brāhmī syllables): samjñā 'symbol, sign' (of)
Line 2 (Brāhmī syllables): kī ma jhi tha 'of Majhitha locality or mã̄jhī boatpeople community or workers in textile dyeing: majīṭh 'madder'. The reference may also be to mañjāḍi (Kannada) 'Adenanthera seed weighing two kuṉṟi-mani, used by goldsmiths as a weight'.
Line 3 (Indus Script hieroglyphs): baṭa 'iron' bharat 'mixed alloys' (5 copper, 4 zinc and 1 tin) mū̃h 'ingots' khāṇḍā 'equipments'.
Alternative reading of Line 3 (if read as Brāhmī syllables): Sha (?) Da Ya शद sad-a signifies: 'produce (of a country' or -shad-ya, m. one who takes part in an assembly, spectator.
Thus,an alternative reading is that the threelines may signify symbol of मांझीथा Majhīthā sadya 'assembly participant' or member of mã̄jhī boatpeople assembly (community).
Thus, this is a proclamation, a hoarding which signifies the Majitha locality (working in) iron, mixed alloys (bharat) ingots and equipments. Alternative reding is: symbol (of) produce of Majhitha locality or community
Alternatives:
A cognate word signifies boatman: *majjhika ʻ boatman ʼ. [Cf. maṅga -- ?] N. mājhi, mã̄jhi ʻ boatman ʼ; A. māzi ʻ steersman ʼ, B. māji; Or. mājhi ʻ steersman ʼ, majhiā ʻ boatman ʼ, Bi. Mth. H. mã̄jhī m.(CDIAL 9714).மஞ்சி2 mañci, n. 1. cf. mañca. [M. mañji.] Cargo boat with a raised platform; படகு. Thus, a majhitha artisan is also a boatman.
A cognate word is: mañjiṣṭhā f. ʻ the Indian madder (Rubia cordifolia and its dye) ʼ Kauś. [mañjiṣṭha -- ] Pa. mañjeṭṭhī -- f. ʻ madder ʼ, Pk. maṁjiṭṭhā -- f.; K. mazēṭh, dat. ˚ṭhi f. ʻ madder plant and dye (R. cordifolia or its substitute Geranium nepalense) ʼ; S. mañuṭha, maĩṭha f. ʻ madder ʼ; P. majīṭ(h), mãj˚ f. ʻ root of R. cordifolia ʼ; N. majiṭho ʻ R. cordifolia ʼ, A. mezāṭhi, maz˚, OAw. maṁjīṭha f.; H. mãjīṭ(h), maj˚ f. ʻ madder ʼ, G. majīṭh f., Ko. mañjūṭi; -- Si. madaṭa ʻ a small red berry ʼ, madaṭiya ʻ the tree with red wood Adenanthera pavonina (Leguminosae) ʼ; Md. madoři ʻ a weight ʼ.māñjiṣṭha -- .Addenda: mañjiṣṭhā -- [Cf. Drav. Kan. mañcaṭige, mañjāḍi, mañjeṭṭi S. M. Katre]: S.kcch. majīṭh f. ʻ madder ʼ.(CDIAL 9718) மஞ்சிட்டி mañciṭṭi, n. < mañjiṣṭhā. 1. Munjeet, Indian madder, Rubia cordifolia; நீர்ப்பூடுவகை. (I. P.) 2. Arnotto. See சாப்பிரா. (L.) 3. Chayroot for dyeing; சாயவேர். (L.) மஞ்சாடி mañcāṭi, n. [T. manḍzādi, K. mañjāḍi.] 1. Red-wood, m. tr., Adenanthera paronina; மரவகை. 2. Adenanthera seed weighing two kuṉṟi-mani, used by goldsmiths as a weight; இரண்டு குன்றிமணிகளின் எடை கொண்ட மஞ்சாடிவித்து. (S. I. I. i, 114, 116.)
The wor manjhitha may be derived from the root: मञ्ज् mañj मञ्ज् 1 U. (मञ्जयति-ते) 1 To clean, purify, wipe off. Thus, the reference is to a locality of artisans engaged in purifying metals and alloys. Such purifiers or assayers of metal are also referred to as पोतदार pōtadāra m ( P) An officer under the native governments. His business was to assay all money paid into the treasury. He was also the village-silversmith. (Marathi)
The reading of the Munjals is reproduced below:
Sa Thi Ga
Ki Ma Jhi Tha
Sha (?) Da Ya
Subhash Kak reads the letters as:
śam ña ga
kī ma jhi tha
ta ḍa ya
that is
शं ञ ग
की म झि थ
त ड य
शं झ ग śam ña ga
की म झी थ kī ma jhi tha
Figure 1. The copper object and the text together with the reading in Munjal, S.K. and Munjal, A. (2007). Composite anthropomorphic figure from Haryana: a solitary example of copper hoard. Prāgdhārā (Number 17).
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Third line of Brāhmī inscription: ![]()
Line 3
त ड य ta ḍa ya (This third line has to be read as Indus Script hieroglyphs/hypertexts and NOT as Brami syllables). Subhash Kak suggests that this third line taḍaya may signify"punishment to inimical forces."
Third line read as Indus Script hieroglyphs/hypertexts is deciphered as:
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mū̃h baṭa 'iron ingot',![]()
baran, bharat 'mixed copper, zinc, tin alloy metal' and![]()
khāṇḍā metalware.
Anthropomorph found in a foundation of a house in a village called Kheri Gujar in Sonepat District in Haryana. The house itself rests on an ancient mound that has been variously dated to Late Harappan. The object is about 2 kg. and has dimensions of 30×28.5 cm.![]()
It is possible that Line 3 is a composition of Indus Script Hieroglyphs (and NOT Brāhmī syllables). Framed on this hypothesis, the message of Line 3 signifies:
![]()
mū̃h baṭa 'iron ingot',
baran, bharat 'mixed copper, zinc, tin alloy metal' and
khāṇḍā metalware.
Hypertext of Sign 336 has hieroglyph components: muka 'ladle' (Tamil)(DEDR 4887) Rebus: mū̃h'ingot' (Santali).PLUSSign 328 baṭa 'rimless pot' rebus: baṭa 'iron'
Sign 48 is a 'backbone, spine' hieroglyph: baraḍo = spine; backbone (Tulu) Rebus: baran, bharat 'mixed alloys' (5 copper, 4 zinc and 1 tin)
Sign 211 'arrow' hieroglyph: kaṇḍa ‘arrow’ (Skt.) H. kãḍerā m. ʻ a caste of bow -- and arrow -- makers (CDIAL 3024). Or. kāṇḍa, kã̄ṛ ʻstalk, arrow ʼ(CDIAL 3023). ayaskāṇḍa ‘a quantity of iron, excellent iron’ (Pāṇ.gaṇ) Thus ciphertext kaṇḍa ‘arrow’ is rebus hypertext kāṇḍa 'excellent iron', khāṇḍā 'tools, pots and pans, metal-ware'.
saṁjñāˊ f. ʻ agreement, understanding ʼ ŚBr., ʻ sign ʼ MBh. [√jñā]Pa. saññā -- f. ʻ sense, sign ʼ, Pk. saṁṇā -- f.; S. sañaṇu ʻ to point out ʼ; WPah.jaun. sān ʻ sign ʼ, Ku. sān f., N. sān; B. sān ʻ understanding, feeling, gesture ʼ; H. sān f. ʻ sign, token, trace ʼ; G. sān f. ʻ sense, understanding, sign, hint ʼ; M. sã̄j̈ f. ʻ rule to make an offering to the spirits out of the new corn before eating it, faithfulness of the ground to yield its usual crop ʼ, sã̄jẽ n. ʻ vow, promise ʼ; Si. sana, ha˚ ʻ sign ʼ; -- P. H. sain f. ʻ sign, gesture ʼ (in mng. ʻ signature ʼ ← Eng. sign), G. sen f. are obscure. Addenda: saṁjñā -- : WPah.J. sā'n f. ʻ symbol, sign ʼ; kṭg. sánku m. ʻ hint, wink, coquetry ʼ, H. sankī f. ʻ wink ʼ, sankārnā ʻ to hint, nod, wink ʼ Him.I 209.(CDIAL 12874)
meḍ 'body', meḍho 'ram' rebus: mẽṛhẽt, meḍ 'iron' (ram hieroglyph, (human) body hieroglyph)
कर्णक m. du. the two legs spread out AV. xx , 133 , 3 rebus: कर्णिक having a helm; a steersman (Monier-Williams) ayas 'alloy metal' (fish hieroglyph)
कोंद kōnda ‘engraver' (one-horned young bull hieroglyph); kundana 'fine gold' (Kannada).
bāṛaï 'carpenter' (boar hieroglyph)
bari barea 'merchant' (boar hieroglyph)
The anthropomorphs are dharma samjña, signifiers of responsibilities of the metalsmith-carpenter-merchant. Signs 389, 387 signify mũhã̄ kuṭhi 'ingot smelter', mũhã̄ kolami 'ingot smithy, forge'.
Anthropomorphs of Sarasvati Civilization are Indus Script hypertexts which signify metalwork.
1.. ![]()
Sign 389, bun-ingot shape (oval) + 'twig', i.e. ingots produced from a smelter. This indicates that copper plates on which this hypertext occurs with high frequency are accounting ledgers of products produced from a smelter. 2. ![]()
Sign 387, bun-ingot shape (oval) + 'riceplant', i.e. ingots worked on in a smithy/forge. This hypertext DOES NOT occur on copper plates. This indicates that Sign 387 signifies ingots processed in a smithy/forge, i.e. to forge ingots into metalware, tools, implements, weapons.
The two distinctly orthographed Indus Script hypertexts signify 1. mũhã̄ kuṭhi 'ingot smelter', 2. mũhã̄ kolami 'ingot smithy, forge'.
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Brāhmī syllables on Lines 1 and 2:
शं झ ग śam ña ga saṁjñā -- : WPah.J. sā'n f. ʻsymbol, signʼ(CDIAL 12874)
की म झी थ kī ma jhi tha
![]()
mū̃h baṭa 'iron ingot',
baran, bharat 'mixed copper, zinc, tin alloy metal' and
khāṇḍā metalware.
Majhitha on Line 2 signifies the name of the locality of the metals workshop.
There are a number of localities in many parts of India with the name Majhitha:
1. Locality Name : Majhitha ( मांझीथा ) Block Name : Singhpur District : Rae Bareli State : Uttar Pradesh Division : Lucknow
2. Majhitha Location: Chhattisgarh, Eastern India, Latitude: 21° 26' 8.2" (21.4356°) northLongitude: 82° 0' 48.3" (82.0134°) east Elevation: 276 metres (906 feet)
3. Village : Majitha Block : Shahpura District : Jabalpur State : Madhya Pradesh Pincode Number : 482053
4. Majitha is a town and a municipal council in Amritsar district in the Indian state of Punjab. Majhitha Road, Amritsar-143001, Punjab
The Majithia Sirdars are a family of Shergill Jat sardars (chiefs) that came from the area of Majitha in the Punjab.
"Majitha located at (31.76°N 74.95°E) is a city and a municipal council in Amritsar district in the Indian state of Punjab. Majitha holds a distinguished place in the history of Punjab as the well-known Majithia Sirdars (chiefs) came from this region. These were several generals in Maharaja Ranjit Singh's army of the Sikh Empire in the first half of the 19th century. No less than ten generals from Majitha can be counted in the Maharaja's army during the period of 1800-1849. Chief amongst the Majithia generals during the Sikh Empire were General Lehna Singh, General (aka Raja) Surat Singh, and General Amar Singh. Sons of General Lehna Singh (Sirdar Dyal Singh) and of General Surat Singh (Sirdar Sundar Singh Majithia) had great impact on the affairs of Punjab during the British rule through the latter 1800s and the first half of the 20th century.
Hari Singh Nalwa was the most celebrated general of the Sikh Kingdom. His family was known to have migrated to Gujranwala (now in Pakistan) from Majitha sometime in the eighteenth century." http://www.sikhiwiki.org/index.php/Majitha
Majithia Sirdars term refers to a set of three related families of Sikh sardars (chiefs) that came from the area of Majitha - a town 10 miles north of the Punjab city of Amritsar and rose to prominence in the early 19th century.
The Majithia clans threw in with the rising star of the Sikh misls - Ranjit Singh - during the latter 19th century. As Ranjit Singh established the Sikh Empire around the turn of the 19th century, the Majithia sardars gained prominence and became very influential in the Maharaja's army. Ten different Majithia generals can be counted amongst the Sikh army during the period of 1800-1849.
According to the English historians, the Majithia family was one of the three most powerful families in Punjab under the Maharaja. Best known of the Majithia generals were General Desa Singh, General Lehna Singh, General Ranjodh Singh, General Surat Singh and General Amar Singh. In all there were 16 Majithia generals in the court of Maharaja Ranjit Singh.
The son of General Lehna Singh, Sardar Dyal Singh, was perhaps the most significant Punjabi of the late 19th century in the British Punjab. He was the main force behind the founding of Punjab University; was the founder and the owner of The Tribune newspaper - the most respected English-language newspaper in north-western India to this day; and the founder and owner of the Punjab National Bank - also the most powerful bank in north-western India until nationalized by Indira Gandhi in the early 1970s. He was also one of the charter members of the Indian National Congress party - which later became the main Indian nationalist political party and the party of Nehru and Gandhi. The son of General Surat Singh, Sardar Sundar Singh Majithia, also had tremendous impact on the early 20th century Punjab. He was a main force in the Sikh revivalist movement and was one of the founders of the "Chief Khalsa Diwan Society". Amongst his accomplishments can be counted the establishment of the Khalsa College, Amritsar and the founding of the Punjab and Sind Bank. He was knighted by the British - thus often referred to as Sir Sundar Singh Majithia. Sardar Sundar Singh's brother, Sardar Umrao Singh, was the father of Amrita Sher-Gil - considered by many to be first great female artist of the Indian subcontinent.
The Majithia family, although referred to by the name of their village Majitha - which is common in Punjab, in actuality belong to the "Shergill" clan of the Jat Sikhs - itself a subset of the "Gill" clan.
Other famous members of the Majithia family are:
Sardar Parkash Singh Majithia, who was one of the most prominent of the Akali leaders of the 70s, 80s and 90s, and was popularly known as 'Majhe da jarnail'. He remained cabinet minister in many Akali governments holding important portfolios like Transport, Agriculture, and Revenue and Rehabilitation. He was elected MLA five times from Majitha constituency. He also played the stellar role during the Anti-Emergency Morcha and the Dharam Yudh Morcha. In the aftermath of Operation Blue Star, he served as the acting President of Akali Dal. Being the senior most Akali leader in the 1990s, he was unanimously appointed the patron of Shiromani Akali Dal, an honour he retained till his last breath.
Sardar Parkash Singh Majitha was also one of the longest serving elected Presidents of the Governing Council of Khalsa College Amritsar. His grandsons Sardar Jagteshwar Singh Majitha (Member, Punjab Public Service Commission), Sardar Ajay Singh Majitha and Sardar Gurteshwar Singh Majitha (senior leader Youth Congress) have also been serving the people of Majitha and have carried the legacy of the family forward. Sardar Parkash Singh Majitha's son late Sardar Simarjit Singh Majithia (Ex. Chairman PUNSEED Punjab) and his nephew Sardar Rajmohinder Singh Majithia (MP and MLA) are also well-known Akali leaders.
Bikram Singh Majithia (Minister and MLA) is another famous Majithia, who is Son of Satyajit Singh Majithia and Grandson of Surjit Singh Majithia and also belongs to the family of the Majithia Sardars. Bikram Singh Majithia was a prominent figure in the Shiromani Akali Dal campaign for the 2007 and 2012 Assembly elections. While in 2007, the party fought a formidable Congress Government, in 2012 Shiromani Akali Dal returned to power consecutively for the second term. Majithia became the president of Youth Akali Dal in 2011.
Bikram Singh Majithia took over as New and Renewable Energy Minister, Punjab, he invited entrepreneurs from across the country and the NRIs to invest in solar power sector. The result was that in a short span Punjab was able to attract investment worth Rs 4,000 crore in this sector and the solar power generation tipped to go up from a meagre 9 megawatt to 541 megawatt by 2016.
Harsimrat Kaur Badal (M.P,President women Shiromani Akali Dal) who is wife of Deputy Chief Minister of Punjab Sukhbir Singh Badal. She also belongs to family of Majithia Sirdars. She is daughter of Satyajit Singh Majithia and Granddaughter of Surjit Singh Majithia as well as daughter-in-law Parkash Singh Badal.
Sardar Nirranjan Singh Majithia(Beriwale) also belongs to Majithia Sardars families.
References
1. Punjab to generate 4,200 MW solar power by 2022: Bikram Singh Majithia HT Correspondent, Hindustan Times 5 May 2015|
2. Provide easy credit for solar power projects: Bikram Singh Majithia Hindustan Times 24 June 2015.
3. Majithia Family.
Pictorial motifs of anthropomorph
Hieroglyph: mẽḍhā 'curved horn', miṇḍāl 'markhor' (Tōrwālī) meḍho a ram, a sheep; mē̃ḍh 'ram' Rebus: Медь [Med'] (Russian, Slavic) 'copper'. meḍ 'iron' (Mu.Ho.)
Rebus: मृदु, मृदा--कर 'iron, thunderbolt' मृदु mṛdu 'a kind of iron' मृदु-कार्ष्णायसम्,-कृष्णायसम् soft-iron, lead.
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Santali glosses.Sa. <i>mE~R~hE~'d</i> `iron'. ! <i>mE~RhE~d</i>(M).
Ma. <i>mErhE'd</i> `iron'.
Mu. <i>mERE'd</i> `iron'.
~ <i>mE~R~E~'d</i> `iron'. ! <i>mENhEd</i>(M).
Ho <i>meD</i> `iron'.
Bj. <i>merhd</i>(Hunter) `iron'.
KW <i>mENhEd</i>
@(V168,M080)
— Slavic glosses for 'copper'
Мед [Med]Bulgarian
Bakar Bosnian
Медзь [medz']Belarusian
Měď Czech
Bakar Croatian
KòperKashubian
Бакар [Bakar]Macedonian
Miedź Polish
Медь [Med']Russian
Meď Slovak
BakerSlovenian
Бакар [Bakar]Serbian
Мідь [mid'] Ukrainian[unquote]
Miedź, med' (Northern Slavic, Altaic) 'copper'.
One suggestion is that corruptions from the German "Schmied", "Geschmeide" = jewelry. Schmied, a smith (of tin, gold, silver, or other metal)(German) result in med ‘copper’.
मेढ mēḍha f A forked stake. Used as a post. Hence a short post generally whether forked or not. Pr. हातीं लागली चेड आणि धर मांडवाची मेढ. मेढा mēḍhā m A stake, esp. as forked. 2 A dense arrangement of stakes, a palisade, a paling. 3 fig. A supporter or backer. मेढेकरी mēḍhēkarī m The pillar, prop, stay of See मेढ्या. मेढेकोट mēḍhēkōṭa m (मेढा & कोट) A dense paling; a palisade or stoccade; any defence of stakes. मेढेजोशी mēḍhējōśī m A stake-जोशी; a जोशी who keeps account of the तिथि &c., by driving stakes into the ground: also a class, or an individual of it, of fortune-tellers, diviners, presagers, seasonannouncers, almanack-makers &c. They are Shúdras and followers of the मेढेमत q. v. 2 Jocosely. The hereditary or settled (quasi fixed as a stake) जोशी of a village. मेढेदाई or मेढेदाईक mēḍhēdāī or mēḍhēdāīka c (मेढा & दाय) The owner of the hedge or fence dividing his enclosure from that of his neighbor. मेढेमत mēḍhēmata n (मेढ Polar star, मत Dogma or sect.) A persuasion or an order or a set of tenets and notions amongst the Shúdra-people. Founded upon certain astrological calculations proceeding upon the North star. Hence मेढेजोशी or डौरीजोशी. मेढ्या mēḍhyā a (मेढ Stake or post.) A term for a person considered as the pillar, prop, or support (of a household, army, or other body), the staff or stay. 2 Applied to a person acquainted with clandestine or knavish transactions. 3 See मेढे- जोशी.(Marathi)
मेढा mēḍhā A twist or tangle arising in thread or cord, a curl or snarl. (Marathi)
मेध m. the juice of meat , broth , nourishing or strengthening drink RV. S3Br. Ka1tyS3r.; a sacrificial animal , victim VS. Br. S3rS.; an animal-sacrifice , offering , oblation , any sacrifice (esp. ifc.) ib. MBh. &c
मेधा f. mental vigour or power , intelligence , prudence , wisdom (pl. products of intelligence , thoughts , opinions) RV. &c; = धन Naigh. ii , 10.
Pictograph: spread legs
Spread legs: कर्णक m. du. the two legs spread out AV. xx , 133 'spread legs'; (semantic determinant) Rebus: karNa 'helmsman', karNI 'scribe, account''supercargo'.
Pictograph: Ram
मेठ a ram भेड m. a ram L. (cf. एड , भेड्र and भेण्ड)
मेंढा mēṇḍhā m (मेष S through H) A male sheep, a ram or tup. 2 A crook or curved end (of a stick, horn &c.) and attrib. such a stick, horn, bullock. मेंढी mēṇḍhī f (मेंढा or H) A female sheep, a newe मेंढें mēṇḍhēṃ n (मेंढा) A sheep. Without reference to sex. 9606 bhēḍra -- , bhēṇḍa -- m. ʻ ram ʼ lex. [← Austro -- as. J. Przyluski BSL xxx 200: perh. Austro -- as. *mēḍra ~ bhēḍra collides with Aryan mḗḍhra -- 1 in mēṇḍhra -- m. ʻ penis ʼ BhP., ʻ ram ʼ lex. -- See also bhēḍa -- 1, mēṣá -- , ēḍa -- . -- The similarity between bhēḍa -- 1, bhēḍra -- , bhēṇḍa -- ʻ ram ʼ and *bhēḍa -- 2 ʻ defective ʼ is paralleled by that between mḗḍhra -- 1, mēṇḍha -- 1 ʻ ram ʼ and *mēṇḍa -- 1, *mēṇḍha -- 2 (s.v. *miḍḍa -- ) ʻ defective ʼ]
Ḍ. bēḍa f. ʻ sheep ʼ, K.ḍoḍ. bhĕḍă pl., L. bheḍ̠ f., awāṇ. bheḍ, bhiḍ, P. bheḍ, ˚ḍī f., ˚ḍā m.; WPah.bhal. (LSI) ḍhleḍḍ, (S. Varma) bheṛ, pl. ˚ṛã f. ʻ sheep and goats ʼ, bhad. bheḍḍ, cur. bhraḍḍ, bhēḍḍū, cam. bhēṛ, khaś. bhiḍṛu n. ʻ lamb ʼ; Ku. N. bheṛo ʻ ram ʼ, bheṛi ʻ ewe ʼ; A. bherā, bhẽrā ʻ sheep ʼ; B. bheṛ ʻ ram ʼ, ˚ṛā ʻ sheep ʼ, ˚ṛi ʻ ewe ʼ, Or. bheṛā, ˚ṛi, bhẽṛi; Bi. bhẽṛ ʻ sheep ʼ, ˚ṛā ʻ ram ʼ; Mth. bhẽṛo, ˚ṛī; Bhoj. bheṛā ʻ ram ʼ; Aw.lakh. bhẽṛī ʻ sheep ʼ; H. bheṛ, ˚ṛī f., ˚ṛā m., G. bheṛi f.; -- X mēṣá -- : Kho. beṣ ʻ young ewe ʼ BelvalkarVol 88.*bhaiḍraka -- ; *bhēḍrakuṭikā -- , *bhēḍrapāla -- , *bhēḍravr̥ti -- .
Addenda: bhēḍra -- : WPah.kṭg. (kc.) bhèṛ m. ʻ sheep ʼ, bhèṛi f., J. bheḍ m.†*bhēḍravāṭa -- , †*bhēḍriya -- .
1) bhēḍa 9604 bhēḍa1 m. ʻ sheep ʼ, bhaiḍaka -- ʻ of sheep ʼ lex. [bhēḍra- X ēḍa -- ?]Ash. biar ʻ she -- goat ʼ, Pr. byär, Bshk. bür; Tor. birāṭh ʻ he -- goat ʼ, Phal. bhīṛo: all with AO viii 300 doubtful. 9607 *bhēḍrakuṭikā ʻ sheepfold ʼ. [bhēḍra -- , kuṭī -- ]WPah.cam. bhaṛōṛī or < *bhēḍravr̥ti -- .
9608 *bhēḍrapāla ʻ shepherd ʼ. [bhēḍra -- , pālá -- ]G. bharvāṛ m. ʻ shepherd or goatherd ʼ, ˚ṛaṇi f. ʻ his wife ʼ (< *bhaḍvār).*bhēḍravr̥ti -- ʻ sheepfold ʼ. [bhēḍra -- , vr̥ti -- ]See *bhēḍrakuṭikā -- .Addenda: *bhēḍrapāla -- : WPah.kṭg. (kc.) bəḍhàḷɔ m., bəṛaḷɔ m. ʻ shepherd ʼ.9608a †*bhēḍravāṭa -- ʻ sheepfold ʼ. [bhēḍra -- , vāṭa -- 1]WPah.kc. bərhaṛo n. ʻ storey in house where sheep and goats are kept ʼ, bəṛhε̄`ḷ m. id. (< *bhēḍrīvāṭa -- ?), bəṛhāˋḷ m. ʻ sheep shed ʼ Him.I 151, 152.9608b †*bhēḍriya -- ʻ sheep -- killer ʼ. [bhēḍra -- semant. cf. *huḍahāra -- ]WPah.kc. bheṛio m. ʻ jackal ʼ; H. bheṛiyā m. ʻ wolf ʼ. 2512 ēḍa m. ʻ a kind of sheep ʼ KātyŚr., ēḍī -- f., ēḍaka -- 1 m. ʻ a sheep or goat ʼ, aiḍa -- ʻ ovine ʼ MBh., aiḍaká m. ʻ a kind of sheep ʼ ŚBr., iḍikka -- f. ʻ wild goat ʼ lex. [← Drav. EWA i 126 with lit.]Pa. eḷaka -- m. ʻ ram, wild goat ʼ, ˚akā -- , ˚ikā -- , ˚ikī -- f.; Aś. eḍaka -- m. ʻ ram ʼ, ˚kā -- f. ʻ ewe ʼ, NiDoc. heḍ'i ʻ sheep (?) ʼ Burrow KharDoc 10 (cf. h -- in Brahui hēṭ ʻ she -- goat ʼ); Pk. ēla -- , ˚aya -- m. ʻ ram ʼ, ēliyā -- f., ēḍayā -- f., ēḍakka -- m., Paš. weg. ēṛāˊ, kuṛ. e_ṛṓ, ar. yeṛó, že˚ m. ʻ ram ʼ, weg. ēṛī, kuṛ. e_˚, ar. ye˚ f. ʻ ewe ʼ; Shum. yēṛə, yeṛṓlik m. ʻ sheep ʼ, yeṛélik f., Gaw. ēṛa, yē˚ m., ēṛī, yē˚ f., Bshk. īr f., Tor. öi f. (less likely < ávi -- ), Mai. "'ī" Barth NTS xviii 123, Sv. yeṛo m., ēṛia f., Phal. yīṛo m., ˚ṛi f., Sh. jij. ḗṛi; S. eli -- pavharu m. ʻ goatherd ʼ; Si. eḷuvā ʻ goat ʼ; <-> X bhēḍra -- q.v.*kaiḍikā -- . 5152 Ta. yāṭu, āṭu goat, sheep; āṭṭ-āḷ shepherd. Ma. āṭu goat, sheep; āṭṭukāran shepherd. Ko. a·ṛ (obl. a·ṭ-) goat. To. o·ḍ id. Ka. āḍu id. Koḍ. a·ḍï id. Tu. ēḍů id. Te. ēḍika, (B.) ēṭa ram. Go. (Tr. Ph. W.) yēṭī, (Mu. S.) ēṭi she-goat (Voc. 376). Pe. ōḍa goat. Manḍ. ūḍe id. Kui ōḍa id. Kuwi (Mah. p. 110) o'ḍā, (Ḍ.) ōḍa id. Kur. ēṛā she-goat. Malt. éṛeid. Br. hēṭ id. / Cf. Skt. eḍa-, eḍaka-, eḍī- a kind of sheep; Turner, CDIAL, no. 2512.
1) mēṇḍha (p. 596) 10310 mēṇḍha2 m. ʻ ram ʼ, ˚aka -- , mēṇḍa -- 4, miṇḍha -- 2, ˚aka -- , mēṭha -- 2, mēṇḍhra -- , mēḍhra -- 2, ˚aka -- m. lex. 2. *mēṇṭha- (mēṭha -- m. lex.). 3. *mējjha -- . [r -- forms (which are not attested in NIA.) are due to further sanskritization of a loan -- word prob. of Austro -- as. origin (EWA ii 682 with lit.) and perh. related to the group s.v. bhēḍra -- ]1. Pa. meṇḍa -- m. ʻ ram ʼ, ˚aka -- ʻ made of a ram's horn (e.g. a bow) ʼ; Pk. meḍḍha -- , meṁḍha -- (˚ḍhī -- f.), ˚ṁḍa -- , miṁḍha -- (˚dhiā -- f.), ˚aga -- m. ʻ ram ʼ, Dm. Gaw. miṇKal.rumb. amŕn/aŕə ʻ sheep ʼ (a -- ?); Bshk. mināˊl ʻ ram ʼ; Tor. miṇḍ ʻ ram ʼ, miṇḍāˊl ʻ markhor ʼ; Chil. mindh*ll ʻ ram ʼ AO xviii 244 (dh!), Sv. yēṛo -- miṇ; Phal. miṇḍ, miṇ ʻ ram ʼ, miṇḍṓl m. ʻ yearling lamb, gimmer ʼ; P. mẽḍhā m., ˚ḍhī f., ludh. mīḍḍhā, mī˜ḍhā m.; N. meṛho, meṛo ʻ ram for sacrifice ʼ; A. mersāg ʻ ram ʼ ( -- sāg < *chāgya -- ?), B. meṛā m., ˚ṛi f., Or. meṇḍhā, ˚ḍā m., ˚ḍhi f., H. meṛh, meṛhā, mẽḍhā m., G. mẽḍhɔ, M. mẽḍhā m., Si. mäḍayā.2. Pk. meṁṭhī -- f. ʻ sheep ʼ; H. meṭhā m. ʻ ram ʼ.3. H. mejhukā m. ʻ ram ʼ.*mēṇḍharūpa -- , mēḍhraśr̥ṅgī -- .Addenda: mēṇḍha -- 2: A. also mer (phonet. mer) ʻ ram ʼ AFD 235. 10311 *mēṇḍharūpa ʻ like a ram ʼ. [mēṇḍha -- 2, rūpá -- ] Bi. mẽṛhwā ʻ a bullock with curved horns like a ram's ʼ; M. mẽḍhrū̃ n. ʻ sheep ʼ. 10312 *mēṇḍhī ʻ lock of hair, curl ʼ. [Cf. *mēṇḍha -- 1 s.v. *miḍḍa -- ]S. mī˜ḍhī f., ˚ḍho m. ʻ braid in a woman's hair ʼ, L. mē̃ḍhī f.; G. mĩḍlɔ, miḍ˚ m. ʻ braid of hair on a girl's forehead ʼ; M. meḍhā m. ʻ curl, snarl, twist or tangle in cord or thread ʼ.
10323 mḗdas n. ʻ fat, marrow ʼ RV., mēda -- m. ʻ fat ʼ R.Pa. mēda -- n. ʻ fat ʼ, Pk. mēa -- m.n.; Wg. muī ʻ marrow ʼ; Shum. mīˊə̃ ʻ fat of an animal ʼ; Kal.rumb. meh, urt. me_ sb. ʻ fat ʼ; Bshk. ãdotdot; m. ʻ fat ʼ, muyū ʻ brain ʼ; Tor. (Biddulph) mih f. ʻ fat ʼ, mīm f. ʻ brain ʼ (< *mẽ AO viii 306); Sv. mī m. ʻ fat, marrow ʼ; Phal. mī m. ʻ marrow ʼ; Sh. mī˜ f. ʻ fat ʼ, (Lor.) mī f. ʻ fat ʼ, miyo ʻ marrow ʼ.
10327 mḗdha m. ʻ sacrificial oblation (yajna) ʼ RV.Pa. mēdha -- m. ʻ sacrifice ʼ (yajna); Si. mehe, mē sb. ʻ eating
10327a †mḗdhya -- ʻ full of vigour ʼ AV., ʻ fit for sacrifice, yajna ʼ Br. [mḗdha -- m. or mēdhāˊ -- f. ʻ mental vigour ʼ RV.]Pa. mejjha -- ʻ pure ʼ, Pk. mejjha -- , mijjha -- ; A. mezi ʻ a stack of straw for ceremonial burning ʼ.
Pictograph boar: barāh, baḍhi 'boar' vāḍhī, bari, barea 'merchant' bārakaśa 'seafaring vessel'.
वाडकर vāḍakara m (वाडी &38; कर) The lord or proprietor of a वाडी or enclosed piece of ground. 2 also वाडकरी m An inhabitant of a वाडी, a hamleteer.; वाड vāḍa f Room, vacancy, free or unfilled space: also leisure, free or unengaged time.वाडकुलें vāḍakulēṃ n C (Dim. of वाडी) A small houseyard.वाडगें vāḍagēṃ n (Dim. of वाडी) A small yard or enclosure (esp. around a ruined house or where there is no house).वाडवडील vāḍavaḍīla m pl (वडील by redup.) Ancestors, forefathers, elders, ancients.वाडा vāḍā m (वाट or वाटी S) A stately or large edifice, a mansion, a palace. Also in comp. as राज- वाडा A royal edifice; सरकारवाडा Any large and public building. 2 A division of a town, a quarter, a ward. Also in comp. as देऊळवाडा, ब्राह्मण- वाडा, गौळीवाडा, चांभारवाडा, कुंभारवाडा. 3 A division (separate portion) of a मौजा or village. The वाडा, as well as the कोंड, paid revenue formerly, not to the सरकार but to the मौजेखोत. 4 An enclosed space; a yard, a compound. 5 A pen or fold; as गुरांचा वाडा, गौळवाडा or गवळीवाडा, धन- गरवाडा. The pen is whether an uncovered enclosure in a field or a hovel sheltering both beastsवाडी vāḍī f (वाटी S) An enclosed piece of meaand keepers. dow-field or garden-ground; an enclosure, a close, a paddock, a pingle. 2 A cluster of huts of agriculturists, a hamlet. Hence (as the villages of the Konkan̤ are mostly composed of distinct clusters of houses) a distinct portion of a straggling village. 3 A division of the suburban portion of a city.वांडें vāṇḍēṃ n (वाणिज्य S) A stock of merchandise or goods; a quantity brought to market. वांड्याचें वांडें A whole investment. वाड्या vāḍyā m C (वाडी) A proprietor of hamlets, or enclosures, or tenements.वडील vaḍīla a (वृद्ध S) An ancestor. 2 A senior or an elder; an elderly person. 3 A superior (in age, wisdom, dignity). 4 Applied, by way of eminence, to one's father. व0 उद्धरणें g. of o. To curse or abuse the ancestors of.वडीलघराणें vaḍīlagharāṇēṃ n or -घराणा m An elder household; the house of the eldest or of an elder of the family. वडीलधारा vaḍīladhārā m वडीलधारें n (Elder and younger.) A person of a family (male or female) of whom it is the business to punish, repress, and keep the children in order. वडीलपरंपरा vaḍīlaparamparā f The line of one's ancestors or elders. वडीलपरंपरागत vaḍīlaparamparāgata a Come by descent through a line of ancestors. वडीलमान vaḍīlamāna m A due of the elder; any ancestral right or privilege. Ex. होळीपोळीचा व0 मुकद्दमाकडे आहे. वढील vaḍhīla & compounds R Commonly वडील &c. (Marathi)
vāṭa1 m. ʻ enclosure, fence ʼ MBh., vāṭī -- f. ʻ enclosed land ʼ BhP., vāṭikā -- f. ʻ enclosure, garden ʼ Kathās. [Early east MIA. < *vārtra -- . -- √vr̥1].Pa. vāṭa -- , ˚aka -- m. ʻ enclosure, circle ʼ; Pk. vāḍa -- , ˚aga -- m. ʻ fence ʼ, vāḍī -- , ˚ḍiā -- f. ʻ fence, garden ʼ; Gy. eng. bor ʻ hedge ʼ, germ. bār ʻ garden ʼ, gr. bári, hung. bar, pl. barya; Dm. byeŕ, byäˊŕu ʻ cattle -- fold ʼ; Paš.weg. waṛ ʻ wall ʼ; Phal. bāṛ ʻ goat -- pen ʼ (→ Gaw. bāḍ ʻ fence, sheepfold ʼ; Paš.weg. bāṛ ʻ cow -- pen ʼ); Sh. (Lor.) bā ʻ sheep -- or goat -- pen ʼ; K. wār (Islāmābād wāḍ) m. ʻ hedge round garden ʼ, wôru m. ʻ enclosed space, garden, cattle -- yard ʼ, wörü f. ʻ garden ʼ, kash. wajī ʻ field ʼ; S. vāṛo m. ʻ cattleenclosure ʼ, vāṛi f. ʻ fence, hedge ʼ, vāṛī f. ʻ field of vegetables ʼ; L. vāṛ f. ʻ fence ʼ, vāṛā m. ʻ cattle -- or sheepfold ʼ, vāṛī f. ʻ sheepfold, melon patch ʼ; P. vāṛ, bāṛ f. ʻ fence ʼ, vāṛā, bā˚ m. ʻ enclosure, sheepfold ʼ, vāṛī, bā˚ f. ʻ garden ʼ; WPah.bhal. bāṛi f. ʻ wrestling match enclosure ʼ, cam. bāṛī ʻ garden ʼ; Ku. bāṛ ʻ fence ʼ (whence bāṛṇo ʻ to fence ʼ), bāṛo ʻ field near house ʼ, bāṛī ʻ garden ʼ; N. bār ʻ hedge, boundary of field ʼ, bāri ʻ garden ʼ; A. bār ʻ wall of house ʼ, bāri ʻ garden ʼ; B. bāṛ ʻ edge, border, selvedge of cloth ʼ, bāṛi ʻ garden ʼ; Or. bāṛa ʻ fence ʼ, bāṛā ʻ fence, side wall ʼ, bāṛi ʻ land adjoining house ʼ; Bi. bāṛī ʻ garden land ʼ; Mth. bāṛī ʻ ground round house ʼ, (SBhagalpur) bārī ʻ field ʼ; Bhoj. bārī ʻ garden ʼ; OAw. bāra m. ʻ obstruction ʼ, bārī f. ʻ garden ʼ; H. bāṛ f. ʻ fence, hedge, line ʼ, bāṛā m. ʻ enclosure ʼ, bāṛī f. ʻ enclosure, garden ʼ; Marw. bāṛī f. ʻ garden ʼ; G. vāṛ f. ʻ fence ʼ, vāṛɔ m. ʻ enclosure, courtyard ʼ, vāṛī f. ʻ garden ʼ; M. vāḍ f. ʻ fence ʼ, vāḍā m. ʻ quarter of a town ʼ ( -- vāḍẽ in names of places LM 405), vāḍī f. ʻ garden ʼ; Ko. vāḍo ʻ habitation ʼ; Si. vel -- a ʻ field ʼ (or < vēla -- ).*āvāṭa -- 2, *parivāṭa -- ; akṣavāṭa -- , *agravāṭa -- , *ajavāṭa -- , *avivāṭa -- , *ikṣuvāṭa -- , kāṣṭhavāṭa -- , *kṣapitavāṭa -- , *khalavāṭa -- , gr̥havāṭī -- , gōvāṭa -- , cakravāṭa -- , *jīvavāṭī -- , *dhēnuvāṭa -- , *parṇavāṭikā -- , *paścavāṭa -- , *prākāravāṭa -- , *phullavāṭikā -- , *bījadhānyavāṭī -- , *bījavāṭī -- , *bhājyavāṭa -- , *rasavāṭa -- , *rājyavāṭa -- , *vaṁśavāṭa -- .Addenda: vāṭa -- 1 [Perhaps < *vārta -- < IE. *worto -- rather than < *vārtra -- T. Burrow BSOAS xxxviii 68]WPah.kṭg. bāṛ m. ʻ fence, pen for sheep, goats, calves in bottom storey ʼ, baṛɔ m. ʻ pen for cattle, grain store, fence ʼ, baṛnõ ʻ to fence in, build a nest ʼ, báṛhnõ ʻ to become a bar, to force oneself in, be fenced ʼ; poet. baṛən f. ʻ fence, railing ʼ, baṛne f.
†*paśuvāṭa -- , †*bhēḍravāṭa -- , †*vāsavāṭī -- .(CDIAL 11480) *bhēḍravāṭa -- ʻ sheepfold ʼ. [bhēḍra -- , vāṭa -- 1]WPah.kc. bərhaṛo n. ʻ storey in house where sheep and goats are kept ʼ, kṭg. bəṛhε̄`ḷ m. id. (< *bhēḍrīvāṭa -- ?), bəṛhāˋḷ m. ʻ sheep shed ʼ Him.I 151, 152.(CDIAL 9608a).*bhēḍravr̥ti -- ʻ sheepfold ʼ. [bhēḍra -- , vr̥ti -- ]*bhēḍrakuṭikā ʻ sheepfold ʼ. [bhēḍra -- , kuṭī -- ]WPah.cam. bhaṛōṛī or < *bhēḍravr̥ti -- .(CDIAL 9607)
पारिणामिक pâri-nâm-ika digestible; subject to development: with -shada, m. member of an assembly or council, auditor, spectator: pl. retinue of a god; -shad-ya, m. one who takes part in an assembly, spectator.
म्लेच्छित [p= 838,1] mfn. = म्लिष्ट Pa1n2. 7-2 , 18 Sch. म्लिष्ट [p= 837,3] mfn. spoken indistinctly or barbarously Pa1n2. 7-2 , 18
वि--कल्प 1 [p= 950,1] m. (for 2. » under वि- √कॢप्) an intermediate कल्प , the interval between two कल्पs. (q.v.) BhP.m. (for 1. » [p= 950,1]) alternation , alternative , option S3rS. Mn. VarBr2S. &c ( °पेन ind. " optionally ")variation , combination , variety , diversity , manifoldness Ka1tyS3r. MBh. &ccontrivance , art Ragh. वि- √ कॢप् [p= 955,2] A1. -कल्पते , to change or alternate , change with (instr.) AV. MBh. &c ; to choose one of two alternatives , proceed eclectically VarBr2S.
आयसं, क्ली, (अयस् + अण् ।) लौहं । इतिभरतः राजनिर्घण्टश्च ॥ अयोनिर्मितादौ, त्रि ॥(यथा महाभारते, --“आयसं हृदयं मन्ये तस्य दुष्कृतकर्म्मणः” ।यथा मनुः, ८ । ३१५ ।“शक्तिं चोभयतस्तीक्ष्णामायसं दण्डमेव वा” ।रघुवंशे, १७ । ६३ ।“स चकर्ष परस्मात् तदयस्कान्त इवायसम्” ।(अयोजनितार्थे यथा, --“विपाके कटु शीतञ्च सर्व्वश्रेष्ठं तदायसम्” ॥इति वैद्यकचक्रपाणिसंग्रहे ॥)
आयसी, स्त्री, (अयसा निर्म्मिता । अयस् + अण् +ङीप् ।) लौहमयकवचः । तत्पर्य्यायः । अङ्गरक्षिणी२ जालिका ३ जालप्राया ४ । इति हेमचन्द्रः ॥
म्लिष्टं, क्ली, (म्लेच्छ् + क्तः + “क्षुब्धस्वान्तध्वान्तलग्न-म्लिष्टविरिब्धेत्यादि ।” ७ । २ । १८ । इतिनिपातितम् ।) अस्पष्टवाक्यम् । तत्पर्य्यायः ।अविस्पष्टम् २ । इत्यमरः । १ । ६ । २१ ॥ म्लिष्टः, त्रि, (म्लेच्छ + क्तः ।) अव्यक्तवाक् । म्लानः ।इति मेदिनी । टे, २५ ॥
म्लेच्छ, कि देश्योक्तौ । इति कविकल्पद्रुमः ॥ (चुरा०-वा भ्वा०-पर०-अक०-सक० च-सेट् ।) देश्याग्राम्या उक्तिर्देश्योक्तिरसंस्कृतकथनमित्यर्थः ।कि, म्लेच्छयति म्लेच्छति मूढः । अन्तर्विद्यामसौविद्बान्न म्लेच्छति धृतव्रत इति हलायुधः ॥अनेकार्थत्वादव्यक्तशब्देऽपि । तथा चामरः ।अथ म्लिष्टमविस्पष्टमिति । म्लेच्छ व्यक्तायां वाचिइति प्राञ्चः । तत्र रमानाथस्तु । म्लेच्छति वटु-र्व्यक्तं वदतीत्यर्थः । अव्यक्तायामिति पाठे कुत्-सितायां वाचीत्यर्थः ।‘तत्सादृश्यमभावश्च तदन्यत्वं तदल्पता ।अप्राशस्त्यं विरोधश्च नञर्थाः षट् प्रकीर्त्तिताः ॥’इति भाष्यवचनेन नञोऽप्राशस्त्यार्थत्वात् इतिव्याख्यानाय हलायुधोक्तमुदाहृतवान् । इतिदुर्गादासः ॥
म्लेच्छं, क्ली, (म्लेच्छस्तद्देशः उत्पत्तिस्थानत्वेना-स्त्यस्य । अर्शआद्यच् ।) हिङ्गुलम् । इतिराजनिर्घण्टः ॥ (तथास्य पर्य्यायः ।“हिङ्गुलन्दरदं म्लेच्छमिङ्गुलञ्चूर्णपारदम् ॥”इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥)
म्लेच्छः, पुं, (म्लेच्छयति वा म्लेच्छति असंस्कृतंवदतीति । म्लेच्छ् + अच् ।) किरातशवरपुलि-न्दादिजातिः । इत्यमरः ॥ पामरमेदः । पाप-रक्तः । अपभाषणम् । इति मेदिनी । छे, ६ ॥म्लेच्छादीनां सर्व्वधर्म्मराहित्यमुक्तं यथा, हरि-वंशे । १४ । १५ -- १९ ।“सगरः स्वां प्रतिज्ञाञ्च गुरोर्व्वाक्यं निशम्य च ।धर्म्मं जघान तेषां वै वेशान्यत्वं चकार ह ॥अर्द्धं शकानां शिरसो मुण्डयित्वा व्यसर्जयत् ।जवनानां शिरः सर्व्वं काम्बोजानान्तथैव च ॥पारदा मुक्तकेशाश्च पह्नवाः श्मश्रुधारिणः ।निःस्वाध्यायवषट्काराः कृतास्तेन महात्मना ॥शका जवनकाम्बोजाः पारदाः पह्नवास्तथा ।कोलसप्याः समहिषा दार्व्वाश्चोलाः सकेरलाः ।सर्व्वे ते क्षत्त्रियास्तात धर्म्मस्तेषां निराकृतः ॥वशिष्ठवचनाद्राजन् सगरेण महात्मना ॥”शकानां शकदेशोद्भवानां क्षत्त्रियाणाम् । एवंजवनादीनामिति । अत्र जवनशब्दस्तद्देशोद्भव-वाची चवर्गतृतीयादिः । जवनो देशवेगिनो-रिति त्रिकाण्डशेषाभिधानदर्शनात् ॥ * ॥ तेषांम्लेच्छत्वमप्युक्तं विष्णुपुराणे । तथाकृतान् जवना-दीनुपक्रम्य ते चात्मधर्म्मपरित्यागात् म्लेच्छत्वंययुरिति । बौधायनः ।“गोमांसखादको यश्च विरुद्धं बहु भाषते ।सर्व्वाचारविहीनश्च म्लेच्छ इत्यभिधीयते ॥”इति प्रायश्चित्ततत्त्वम् ॥ * ॥अपिच । देवयान्यां ययातेर्द्वौ पुत्त्रौ यदुः तुर्चसुश्च ।शर्म्मिष्ठायां त्रयः पुत्त्राः द्रुह्युः अनुः पुरुश्च ।तत्र यदुप्रभृतयश्चत्वारः पितुराज्ञाहेलनं कृत-वन्तः पित्रा शप्ताः । ज्येष्ठपुत्त्रं यदुं शशाप तववंशे राजा चक्रवर्त्ती मा भूदिति । तुर्व्वसु-द्रुह्य्वनून् शशाप युष्माकं वंश्या वेदवाह्या म्लेच्छाभविष्यन्ति । इति श्रीभागवतमतम् ॥ * ॥(“असृजत् पह्नवान् पुच्छात् प्रस्रावाद्द्राविडान्शकान् ।योनिदेशाच्च यवनान् शकृतः शवरान् बहून् ॥मूत्रतश्चासृजत् काञ्चीञ्छरभांश्चैव पार्श्वतःपौण्ड्रान् किरातान् यवनान् सिंहलान् वर्व्वरान्खशान् ॥चियुकांश्च पुलिन्दांश्च चीनान् हूनान् सके-रलान् ।ससर्ज्ज फेनतः सा गौर्म्लेच्छान् बहुविधानपि ॥”सा वशिष्ठस्य धेनुः । इति महाभारते । १ । १७६ ।३५ -- ३७ ॥) अन्यच्च । “शकजवनकाम्बोज-पारदपह्नवा हन्यमानास्तत्कुलगुरुं वशिष्ठंशरणं ययुः । अथैतान् वशिष्ठो जीवन्मृतकान्कृत्वा सगरमाह । वत्स वत्सालमेभिर्जीवन्मृत-कैरनुसृतैः । एते च मयैव त्वत्प्रतिज्ञापालनायनिजधर्म्मद्बिजसङ्गपरित्यागं कारिताः । सतथेति तद्गुरुवचनमभिनन्द्य तेषां वेशान्य-त्वमकारयत् । जवनान्मुण्डितशिरसोऽर्द्धमुण्डान्शकान् प्रलम्बकेशान् पारदान् पह्नवांश्च श्मश्रु-धरान्निःस्वाध्यायवषट्कारानेतानन्यांश्च क्षत्त्रि-यांश्चकार । ते चात्मधर्म्मपरित्यागाद्ब्राह्मणैश्चपरित्यक्ता म्लेच्छतां ययुः ।” इति विष्णुपुराणे । ४ ।३ । १८ -- २१ ॥ * ॥ प्रकारान्तरेण तस्योत्-पत्तिर्यया, --सूत उवाच ।“वंशे स्वायम्भुवस्यासीदङ्गो नाम प्रजापतिः ।मृत्योस्तु दुहिता तेन परिणीतातिदुर्मुखी ॥सुतीर्था नाम तस्यास्तु वेनो नाम सुतःपुरा ।अधर्म्मंनिरतः कामी बलवान् वसुधाधिपः ।लोकेऽप्यधर्म्मकृज्जातः परभार्य्यापहारकः ॥धर्म्मचारप्रसिद्ध्यर्थं जगतोऽस्य महर्षिभिः ।अनुनीतोऽपि न ददावनुक्षां स यदा ततः ॥शापेन मारयित्वैनमराजकभयार्द्दिताः ।ममन्थुर्ब्राह्मणास्तस्य बलाद्देहमकल्भषाः ॥तत्कायान्मथ्यमानात्तु निपेतुर्म्लेच्छजातयः ।शरीरे मातुरंशेन कृष्णाञ्जनसमप्रभाः ॥”इति मत्स्यपुराणे । १० । ३ -- ८ ॥ * ॥म्लेच्छभाषाभ्यासनिषेधो यथा, --“न सातयेदिष्टकाभिः फलानि वै फलेन तु ।न म्लेच्छभाषां शिक्षेत नाकर्षेच्च पदासनम् ॥”इति कौर्म्म्ये उपविभागे १५ अध्यायः ॥ * ॥तस्य मध्यमा तामसी गतिर्यथा, मानवे ।१२ । ४३ ।“हस्तिनश्च तुरङ्गाश्च शूद्रा म्लेच्छाश्च गर्हिताः ।सिंहा व्याघ्रा वराहाश्च मध्यमा तामसीगतिः ॥”(मन्त्रणाकाले म्लेच्छापसारणमुक्तं यथा, मनु-संहितायाम् । ७ । १४९ ।“जडमूकान्धवधिरांस्तैर्य्यग्योनान् वयोऽति-गान् ।स्त्रीम्लेच्छव्याधितव्यङ्गान् मन्त्रकालेऽपसार-येत् ॥”“अथवा एवंविधा मन्त्रिणो न कर्त्तव्याः । बुद्धि-विभ्रमसम्भवात् ।” इति तद्भाष्ये मेधातिथिः ॥म्लेच्छानां पशुधर्म्मित्वम् । यथा, महाभारते । १ ।८४ । १५ ।“गुरुदारप्रसक्तेषु तिर्य्यग्योनिगतेषु च ।पशुधर्म्मिषु पापेषु म्लेच्छेषु त्वं भविष्यसि ॥”)
म्लेच्छकन्दः, पुं, (म्लेच्छप्रियः कन्द इति मध्यपदलोपी कर्म्मधारयः ।) लशुनम् । इति राज-निर्घण्टः ॥ (तस्य पर्य्यायो यथा, --“लशुनस्तु रसोनः स्यादुग्रगन्धो महौषधम् ।अरिष्टो म्लेच्छकन्दश्च पवनेष्टो रसोनकः ॥”इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥)
म्लेच्छजातिः, स्त्री, (म्लेच्छस्य जातिरिति षष्ठी-तत्पुरुषः म्लेच्छरूपा जातिरिति कर्म्मधारयोवा ।) गोमांसखादकबहुविरुद्धभाषकसर्व्वा-चारविहीनवर्णः । यथा, --“गोमांसखादको यस्तु विरुद्धं बहु भाषते ।सर्व्वाचारविहीनश्च म्लेच्छ इत्यभिधीयते ॥”इति प्रायश्चित्ततत्त्वधृतबौधायनवचनम् ॥अपि च ।“भेदाः किरातशवरपुलिन्दा म्लेच्छजातयः ॥”इत्यमरः । २ । ४० । २० ॥अन्यच्च ।“पौण्ड्रकाश्चौड्रद्रविडाः काम्बोजा शवनाःशकाः ।पारदाः पह्नवाश्चीनाः किराताः दरदाःखशाः ॥मुखबाहूरुपज्जानां या लोके जातयो बहिः ।म्लेच्छवाचश्चार्य्यवाचः सर्व्वे ते दस्यवः स्मृताः ॥”इति मानवे १० अध्यायः ॥
म्लेच्छदेशः, पुं, (म्लेच्छानां देशः म्लेच्छप्रधानोदेशो वा ।) चातुर्व्वर्ण्यव्यवस्थादिरहित-स्थानम् । तत्पर्य्यायः । प्रत्यन्तः २ । इत्यमरः ।२ । १ । ७ ॥ भारतवर्षस्यान्तं प्रतिगःप्रत्यन्तः । म्लेच्छति शिष्टाचारहीनो भवत्यत्रम्लेच्छः अल् । स चासौ देशश्चेति म्लेच्छदेशः ।किंवा म्लेच्छयन्ति असंस्कृतं वदन्ति शिष्टा-चारहीना भवन्तीति वा पचाद्यचि म्लेच्छानीचजातयः तेषां देशो म्लेच्छदेशः । भारतवर्ष-स्यान्तः शिष्टाचाररहितः कामरूपवङ्गादिः ।उक्तञ्च ।चातुर्व्वर्ण्यव्यवस्थानं यस्मिन् देशे न विद्यते ।म्लेच्छदेशः स विज्ञेय आर्य्यावर्त्तस्ततः पर-मिति ॥”इति भरतः ॥(अपि च, मनुः । २ । २३ ।“कृष्णसारस्तु चरति मृगो यत्र स्वभावतः ।स ज्ञेयो यज्ञियो देशो म्लेच्छदेशस्ततःपरम् ॥”)
म्लेच्छभोजनं, क्ली, (भुज्यते यदिति । भुज् + कर्म्मणिल्युट् । ततो म्लेच्छानां भोजनम् ।) यावकः ।इति शब्दरत्नावली ॥
म्लेच्छभोजनः, पुं, (भुज्यतेऽसौ इति । भुज् +ल्युट् । म्लेच्छानां भोजनः । (गोधूमः । इतित्रिकाण्डशेषः ॥
म्लेच्छमण्डलं, क्ली, (म्लेच्छानां मण्डलं समूहोऽत्र ।)म्लेच्छदेशः । इति हेमचन्द्रः ॥
म्लेच्छमुखं, क्ली, (म्लेच्छे म्लेच्छदेशे मुखमुत्पत्ति-रस्य । इत्यमरटीकायां रघुनाथः ।) ताम्रम् ।इत्यमरः । २ । ९ । ९७ ॥ (तथास्य पर्य्यायः ।“ताम्रमौदुम्बरं शुल्वमुदुम्बरमपि स्मृतम् ।रविप्रियं म्लेच्छमुखं सूर्य्यपर्य्यायनामकम् ॥”इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥“ताम्रमौडुम्बरं शूल्वं विद्यात् म्लेच्छमुख-न्तथा ॥”इति गारुडे २०८ अध्याये ॥)
म्लेच्छाशः, पुं, (म्लेच्छैरश्यते इति । अश् + कर्म्मणि+ घञ् ।) म्लेच्छभोजनः । गोधूमः । इतिकेचित् ॥
म्लेच्छास्यं, क्ली, (म्लेच्छे म्लेच्छदेशे आस्यमुत्पत्ति-रस्य ।) ताम्रम् । इति हारावली ॥
म्लेच्छितं, क्ली, (म्लेछ् देश्योक्तौ + क्तः ।) म्लेच्छ-भाषा । अपशब्दः । तत्पर्य्यायः । परभाषा २ ।इति हारावली ॥
विकल्पः, पुं, (विरुद्धं कल्पनमिति । वि +कृप + घञ् ।) भ्रान्तिः । (यथा, देवीभाग-वते । १ । १९ । ३२ ।“विकल्पोपहतस्त्वं वै दूरदेशमुपागतः ।न मे विकल्पसन्देहो निर्व्विकल्पोऽस्मि सर्व्वथा ॥”)कल्पनम् । इति मेदिनी । पे, ॥ (यथा, भाग-वते । ५ । १६ । २ ।“तत्रापि प्रितव्रतरथचरणपरिखातैः सप्तभिःसप्त सिन्धवः उपकॢप्ताः । यत एतस्याः सप्त-द्वीपविशेषविकल्पस्त्वया भगवन् खलु सूचितः ॥”संशयः । यथा, रघुः । १७ । ४९ ।“रात्रिन्दिवविभागेषु यथादिष्टं महीक्षिताम् ।तत्सिषेवे नियोगेन स विकल्पपराङ्मुखः ॥”नानाविधः । यथा, मनुः । ९ । २२८ ।“प्रच्छन्नं वा प्रकाशं वा तन्निषेवेत यो नरः ।तस्य दण्डविकल्पः स्याद्तथेष्टं नृपतेस्तथा ॥”)विविधकल्पः । स च द्विविधः । व्यवस्थितः ।एच्छिकश्च । सोऽप्याकाङ्क्षाविरहे युक्तः । तथाच भविष्ये ।“स्मृतिशास्त्रे विकल्पस्तु आकाङ्क्षापूरणे सति ॥”इच्छाविकल्पेऽष्टदोषाः । यथा, --“प्रमाणत्वाप्रमाणत्वपरित्यागप्रकल्पना ।प्रत्युज्जीवनहानिभ्यां प्रत्येकमष्टदोषता ॥”व्रीहिभिर्यजेत यवैर्यजेत इति श्रूयते । तत्रव्रीहिप्रयोगे प्रतीतयवप्रामाण्यपरित्यागः ।अप्रतीतयवाप्रामाण्यपरिकल्पनम् । इदन्तु पूर्ब्ब-स्मात् पृथक् वाक्यं अन्यथा समुच्चयेऽपि याग-सिद्धिः स्यात् । अतएव विकल्पे न उभयःशास्त्रार्थ इत्युक्तम् । प्रयोगान्तरे यवे उपा-दीयमाने परित्यक्तयवप्रामाण्योज्जीवनं स्वीकृत-यवाप्रामाण्यहानिरिति चत्वारो दोषाः । एवंव्रीहावपि चत्वारः । इत्यष्टौ दोषा इच्छा-विकल्पे । तथा चोक्तम् ।“एवमेवाष्टदोषोऽपि यद्व्रीहियववाक्ययोः ।विकल्प आश्रितस्तत्र गतिरन्या न विद्यते ॥”इति ॥एकार्थतया विविधं कल्प्यते इति विकल्पः ।तस्मादष्टदोषभिया उपोष्य द्वे तिथी इत्यत्रन इच्छाविकल्पः किन्तु व्यवस्थितविकल्पः ।इत्येकादशीतत्त्वम् ॥ (अवान्तरः कल्पः । यथा,भागवते । २ । ८ । ११ ।“यावान् कल्पो विकल्पो वा यथा कालोऽनु-मीयते ॥”देवता । यथा, भागवते । १० । ८५ । ११ ।“वैकारिको विकल्पानां प्रधानमनुशायि-नाम् ॥”“विविधं आधिदैवाध्यात्माधिभूतभेदेन कल्प्यन्तेइति विकल्पा देवास्तेषां कारणं वैकारिकःसात्त्विकोऽहङ्कारश्च त्वम् ॥” इति तट्टीकायांस्वामी ॥)
Reference to Dwaraka as Thuvarai in an ancient Sangam text
Ayasipur is a Vedic expression. अयस् n. iron , metal RV. &c अयस्मय (अयोमय) a. (-यी f.) Ved. Made of iron or of any metal. -यी N. of one of the three habita- tions of Asuras. pur पुर् f. (Nom. sing. पूः; instr. du. पूर्भ्याम्) 1 A town, fortified town; thus ayasipur refers to a fortification made of stone or metal. (पूरण्यभिव्यक्तमुखप्रसादा R.16.23)
துவரை² tuvarai, n. See துவாரகை. உவரா வீகைத் துவரை யாண்டு (புறநா. 201). துவாரகை tuvārakai, n. < dvārakā. The capital of Kṛṣṇa on the western side of Gujarat, supposed to have been submerged by the sea, one of catta-puri, q. v.; சத்தபுரியுளொன் றாயதும் கடலாற்கொள்ளப்பட்ட தென்று கருதப்படுவதும் கண்ணபிரான் அரசுபுரிந்ததுமான நகரம்.
This Vedic expression āyasipur is consistent with the description of Dwaraka in Puṟanāṉūru as a fortification with walls made of copper (metal).
இவர் யார் என்குவை ஆயின் இவரே
ஊருடன் இரவலர்க்கு அருளித் தேருடன்முல்லைக்கு ஈத்த செல்லா நல்லிசை
படுமணி யானைப் பறம்பின் கோமான்
நெடுமாப் பாரி மகளிர் யானே
தந்தை தோழன் இவர் என் மகளிர்
அந்தணன் புலவன் கொண்டு வந்தனனே
நீயே வட பால் முனிவன் தடவினுள் தோன்றிச்
செம்பு புனைந்து இயற்றிய சேண் நெடும் புரிசை
உவரா ஈகைத் துவரை யாண்டு
நாற்பத்து ஒன்பது வழி முறை வந்த
வேளிருள் வேள விறல் போர் அண்ணல்
தார் அணி யானைச் சேட்டு இருங்கோவே
ஆண் கடன் உடைமையின் பாண் கடன் ஆற்றிய
ஒலியற் கண்ணிப் புலிகடிமாஅல்
யான் தர இவரைக் கொண்மதி வான் கவித்து
இரும் கடல் உடுத்த இவ் வையகத்து அரும் திறல்
பொன்படு மால் வரைக் கிழவ வென் வேல்
உடலுநர் உட்கும் தானைக்
கெடல்அரும் குரைய நாடு கிழவோயே !
If you ask who they are, they are his daughters,
he who granted cities to those who came in need
and earned great fame for gifting
a chariot to the jasmine vine to climb,
he who owned elephants with jingling bells,
the lord of Parampu, the great king Pāri.
They are my daughters now.
As for me, I am their father’s friend, a Brahmin,
a poet who has brought them here.
You are the best Vēlir of the Vēlir clan,
with a heritage of forty nine generations of Vēlirs
who gave without limits,
who ruled Thuvarai with its long walls that
seemed to be made of copper, the city that
appeared in the yajna pit of a northern sage (Yaja).
King who is victorious in battles!
Great king with garlanded elephants!
Pulikatimāl with a bright garland
who knows what a man’s responsibility is,
and what you can do for bards!
I am offering them. Please accept them.
Lord of the sky high mountain that yields gold!
You whose strength cannot be equaled on the earth
that is covered by an arched sky and surrounded
by the ocean, you whose army puts fear into
enemies with victorious spears!
O ruler of a land that can never be ruined!
Irunkovel is supposed to be 49th generation of a king from (Thuvarai) Dwaraka. It can mean two things. Assuming about 30 years per generation, 1500 years earlier Dwaraka which had walls made of copper. Dating the early phase of Sarasvati-Sindhu civilization to ca. 3500 BCE, and the submergence of Dwaraka to ca. 1900 BCE (a date indicative of the drying up of Vedic River Sarasvati due to migrations of Sutlej and Yamuna rivers which were tributaries bringing in glacier waters), which necessitated the movements of Sarasvati's children down the coastline to Kerala, this text places Sangam literature text of Purananuru to ca. 400 BCE.
Migration from Tuvarai (Dwaraka) is attested in a 12th century inscription (Pudukottai State inscriptions, No. 120) cited by Avvai S. Turaicaami in Puranaanuru, II (SISSW Publishing Soc., Madras, 1951).
•துவரை மாநகர் நின்ருபொந்த தொன்மை பார்த்துக்கிள்ளிவேந்தன் நிகரில்
தென் கவரி நாடு தன்னில் நிகழ்வித்த நிதிவாளர்
Archaeo-metallurgical and seafaring traditions of the Civilization are attested in regions of southern Bharat.
![Image result for swamimalai eraka subrahmanya]()
The divinity in Swamimalai is called eraka subrahmanya. This is the place where viśvakarma continue to use cire perdue techniques to make pancaloha pratimā.. Hieroglyph:![]()
Sign 391 څرخ ṯs̱arḵẖ, āre 'potters wheel' rebus: arka 'gold'; eraka 'metal infusion' eraka 'copper'/
Chandas and Meluhha
At the outset, a disclaimer. I do not have adhikāra to delineate Chandas, the Vedic diction.
So, I started compiling resources to understand Chandas in the context of Indian linguistic area, sprachbund which included Meluhha/Mleccha.
Vedic speech or verse or chandas as Pāṇini calls it is an inflectional language like the ancient Avestan. Bhāṣā is a literary Prākṛt which included Deśī, Mleccha of Indian sprachbund. Pāṇini recognizes that Prākṛt was the parole, spoken tongue with agglutinative features.
The use of the gloss Bhāṣā is significant. In many vernaculars, cognate words use the term to refer to speech as in Thai bisi ‘to say’, Malay basa ‘to read’.
Chandas is sacred speech. So was Meluhha as visible language evolved with intimations of sacredness associated with symbols of the type shown on kudurru or sculptural freizes.
Meluhha venerated the smithy as a temple and used the same gloss to denote both a temple and a smithy: kole.l
Clearly, chandas and mleccha were in vogue simultaneously. I do not have the linguistic competence to isolate the similarities, variations, exchanges between chandas and mleccha.
Kuiper has demonstrated the presence of Munda words in Sanskrit. The exercise can also be extended to demonstrate Munda (mleccha) words in chandas.
Manansala makes a claim that the compounding of words in bhāṣā showed the highly-agglutinative nature of the language, a process which seemed only to be borrowed in Chandas. ‘The use of the absolutive or past participle in the proposition becomes firmly established in the Bhasa and related languages…the prevalence of SOV word order and the frequent occurrence of the subject occurring after the verb, as in the Austronesian languages, also mark tendencies which can safely be classified as non-IE…The morphological similarities between Bhasa and the derived languages, with the Dravidian cannot be easily put aside. The evidence shows that morphology is not as easily borrowed as modern philologists assert.’ http://asiapacificuniverse.com/pkm/lang.htm See: http://asiapacificuniverse.com/pkm/vedicindia.html
Here is what GP Singh has to say about mleccha: “Kirātas pre-eminently figure among the tribes described in ancient Indian and classical (Greek and Latin) literature. The ancient Indian writers as well as classical geographers and historians, while dealing with the primitive races of India, have accorded prominence to the Kirātas. They constitute one of the major segments of the tribal communities living in the Himalayan and sub-Himalayan regions, forest tracts, mountainous areas and the Gangetic plains, valleys and delta of India. The Kirātas were widely diffused tribe. Broadly speaking, the areas inhabited by them covered some parts of eastern, north-eastern, central, western, northern, southern and so-called Greater or Farther India. Their habitation even beyond the confines of India can also be proved…The lalita-Vistara proves the Kirātas’ knowledge of writing…The Vasāti tribe of Pāṇini (IV.2.53) and Patanjali (IV.2.52) can be identified with the Basatai of Periplus which include the Kirātas too…He also refers to the Barbaras (IV.3.93) who are generally associated with the Kirātas…The Nāṭyaśāstra of Bharata Muni (200 BCE-200 CE), one of the rare sources, specifically deals with the Prakrt language of the Kirāta…This text also used the Barbara-Kirāta together. This source provides some clues about the languages spoken by the Barbara-Kirātas inhabiting north-western region…In the Kumārasambhava, the Kirātas have been described as wild tribe living in the hills, mountains and forests. They have been classed as the mlecchas… In one of the old Cham inscriptions of Champa in Indo-China the Kirātas have been associated with Vrlah race of Champa (Vṛlah-Kirāta-Vita)… The speakers of the mleccha language were called Milakkhas. The term mlekha was used for the first time by the Brahmanas in the sense of a barbarous language spoken by all those (including degraded Aryans and non-Aryan tribes) who wre outside the pale of Aryan culture. From the Buddhist and Jaina texts it is evident that the Kirātas, Pulindas, Andhrakas, Yonakas, Barbaras, Śabaras and others were speakers of this language (Milakkhānāmbhāṣā) which was by and large unintelligible to the Aryans. This language had some thirteen to eighteen forms.” (GP Singh, 2008, Researches into the history and civilization of the Kirātas, New Delhi, Gyan Publishing House, pp. 3, 26, 28, 36, 82).
Varahamihira says: Mleccha yavana honored like ṛṣi-s since they have interest in sciences.....mleccha hi yavanah teṣu samyak śāstram idam sthitam/ ṛṣivat te 'pi pūjyante kim punar daivavid dvijah (Brihat-Samhita 2.14)].
Addendum: Thanks to Prof. BVK Sastry for a translation with comments:
Mlecchas are yavana ( communities). The yavana communities have a well established < pratishtitam> understanding of this excellent discipline < samyak- shaastram> , which is vedanga jyotisha and related ( practices). ( Internally, with in the community. in the yavana communities) , the yavana / mleccha people , learned ( in this discipline) are well honored (poojyante) . The model of honoring is on the same lines ( te api : notice the proper construction of the upasarga api) as Shistas ( = vedic community people) honor their own community learned people who specialize and practice this excellent discipline ( VEDANGA JYOTISHA). What is the reference scale to compare the honor? - < daivavad = similar to the respect shown to God= daiva). VEDANGA JYOTISHA scaled down practices did exist across the pluralistic beyond- brahmana comunities in India. The learned traditional elders were honored intra community and inside community. The standard was set by the Daivajna Brahmana. Varahamihira documents the highest standard; and not the historic social tribal practices.
The idea of a Linguistic Area is linked with the term sprachbund which was introduced in April 1928 in the 1st Intl. Congress of Linguists by Nikolai Trubetzkoy. He made a distinction between Sprachfamilien and Sprachbunde: the distinction in classifying languages was suggested by Trubetzkoy in order to avoid 'missverstandnisse und fehler' (trans. misunderstandings and errors).
The metaphor of a 'family' gets expanded to an area of intense cultural contacts among people resulting in the formation of a sprachbund.
What is a sprachbund?
"First, the languages of a Sprachbund show certain similarities in the field of phonetics, morphology, syntax and lexis. Secondly, the languages of a Sprachbund belong to different families. They are neighbouring geographically, as Trubetzkoy has show, using the example of the Balkansprachbund...In contrast to the genetically defined family of languages (genus proximum), the Sprachbund comprises a typologically defined group of geographically neighbouring language whose common features are derived from mutual influences (differentia specifica)." (Schaller, Helmut W, Roman Jakobson's conception of 'sprachbund' in: Cahiers de l'ILSL, No. 9, 1997, p.200, 202). R. Jakobson published in 1931 three articles about the question of Sprachbund. He also noted that the phonological system of Serbo-Croatian is a remnant of proto-slavic languag features.
What language did the Sarasvati-Sindhu civilization people speak? To attempt an answer to this question, with all humility, I add a footnote that scholars of historical linguists accept (pace FBJ Kuiper, MB Emeneau, Colin Masica, Southworth) that a language union (linguistic area) existed, called Indian sprachbund. Georges Pinault pointed to the concordance between Vedic and Tocharian: amśu ~~ ancu, 'iron' (Tocharian). Amśu is a synonym for Soma (as Louis Renou noted that Rigveda is present in nuce, 'nutshell' in the themes related to Soma). The direction of borrowing amśu ~~ ancu is a matter to be studied further in historical linguistic studies, but is relatable to a date prior to 1800 BCE, the date of the Tarim mummies in Tushara (Tocharian). Tushara are mleccha (meluhha).
The spoken form of the language of Vedic people was Mleccha (cognate Meluhha) and their writing system wasmlecchita vikalpa (attested in a 6th cent. BCE work by Vatsyayana on Vidya Samuddesa) which means 'Mleccha (Meluhha) cipher' and is listed as one of 64 arts taught to youth. This writing system is attested by ca. 7000 inscriptions on Indus Script Corpora, almost all of which constitute metalwork catalogues by Bhāratam Janam, 'metalcaster folk'. This compound Bhāratam Janam is attested by Viśvāmitra in Rigveda:
viśvāmitrasya rakṣati brahmedam bhāratam janam Trans. This mantra of Visvamitra protects the Bharata people. (RV 3.53.1). Chandas, 'prosody' was the diction for the chanting of prayers and philosophical inquiries in Rigveda usingArya vācas, also of dasyu (daha 'people'), while Mleccha, 'parole' was the spoken form of dasyu (daha 'people'),mleccha vācas of proto-Indo-Aryan or Prakrits, which constituted the lingua franca of the civilization of the early Bronze Age and advances in cire perdue (lost-wax) casting methods using metal alloys. Mleccha vācas was so-called because of use of ungrammatical forms and incorrect pronunciations which did not meet the grammatical and literary rigour required for sacred mantras rendered in chandas, 'prosody'. It is notable that mleccha was called milakkhu (as in milakkhu rajanam, 'copper coloured' in Pali) cognate with Meluhha and meant 'copper'. Another expression wasmleccha mukha 'copper', more precisely, 'copper ingot (muh)' Both Arya and mleccha were called bhāratam janam, a compound derived from the parole: भरत [ bharata ] n A factitious metal compounded of copper, pewter, tin &c.भरताचें भांडें [ bharatācē mbhāṇḍēṃ ] n A vessel made of the metal भरत. भरती [ bharatī ] a Composed of the metal भरत. (Marathi) L. bhāraṇ ʻ to spread or bring out from a kiln ʼ(Lahnda)(CDIAL 9463). baran, bharat ‘mixed alloys’ (5 copper, 4 zinc and 1 tin) (Punjabi)
The acculturation of Meluhhans (probably, Indus people) residing in Mesopotamia in the late third and early second millennium BC, is noted by their adoption of Sumerian names (Parpola, Parpola and Brunswig 1977: 155-159).
"The adaptation of Harappan motifs and script to the Dilmun seal form may be a further indication of the acculturative phenomenon, one indicated in Mesopotamia by the adaptation of Harappan traits to the cylinder seal." (Brunswig et al, 1983, p. 110).
One example can be presented to show how convergences occurred to form lexis of Indo-European languages, in the context of archaeo-metallurgy of the Bronze Age since the invention of tin bronzes was a revolutionary advance in industrialization. Metalwork provides a framework for defined meaning of words used in the vernacular and continued use of such words in writing systems using what Frenez and Vidale call 'symbolic hypertexts' as on Indus Script provide the evidence for Indus Script decipherment of Indus Script Corpora as catalogus catalogorum of metalwork. (Dennys Frenez & Massimo Vidale, 2012,Harappa Chimaeras as 'Symbolic Hypertexts'. Some Thoughts on Plato, Chimaera and the Indus Civilization in: South Asian Studies Volume 28, Issue 2, pp. 107-130).
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Santali glosses for 'iron'On mED 'copper' in Eurasian languages:
Wilhelm von Hevesy wrote about the Finno-Ugric-Munda kinship, like "Munda-Magyar-Maori, an Indian link between the antipodes new tracks of Hungarian origins" and "Finnisch-Ugrisches aus Indien". (DRIEM, George van: Languages of the Himalayas: an ethnolinguistic handbook. 1997. p.161-162.) Sumerian-Ural-Altaic language affinities have been noted. Given the presence of Meluhha settlements in Sumer, some Meluhha glosses might have been adapted in these languages. One etyma cluster refers to 'iron' exemplified by meD (Ho.). The alternative suggestion for the origin of the gloss med 'copper' in Uralic languages may be explained by the word meD (Ho.) of Munda family of Meluhha language stream:
Sa. <i>mE~R~hE~'d</i> `iron'. ! <i>mE~RhE~d</i>(M).
Ma. <i>mErhE'd</i> `iron'.
Mu. <i>mERE'd</i> `iron'.
~ <i>mE~R~E~'d</i> `iron'. ! <i>mENhEd</i>(M).
Ho <i>meD</i> `iron'.
Bj. <i>merhd</i>(Hunter) `iron'.
KW <i>mENhEd</i>
@(V168,M080)
— Slavic glosses for 'copper'
Мед [Med]Bulgarian
Bakar Bosnian
Медзь [medz']Belarusian
Měď Czech
Bakar Croatian
KòperKashubian
Бакар [Bakar]Macedonian
Miedź Polish
Медь [Med']Russian
Meď Slovak
BakerSlovenian
Бакар [Bakar]Serbian
Мідь [mid'] Ukrainian[unquote]
Miedź, med' (Northern Slavic, Altaic) 'copper'.
One suggestion is that corruptions from the German "Schmied", "Geschmeide" = jewelry. Schmied, a smith (of tin, gold, silver, or other metal)(German) result in med ‘copper’.
I suggest that the lanuages which use Med 'copper, metal, iron' are cultural contact areas of Meluhha and in particular, Meluhha metalworkers.
In Ancient India, Dravidian andIndo-Aryan languages shared a number of features that were not inherited from a common source, but were areal features, the result of diffusion during sustained contact.(Emeneau, Murray (1956), "India as a Linguistic Area", Language, 32 (1): 3–16).
The delineation of Indian sprachbund of the Bronze Age is based on the metallurgical vocables and expressions so diffused during sustained contacts along the Maritime Tin Route.
In the context of Indo-European language family, a comparable profundity in understanding semantics is made by MB Emeneau, a co-author of Dravidian Etymological Dictionary with T. Burrow. Identifying an Indian sprachbund, Emeneau proposed in 1956 in his paper, 'India as a Linguistic Area' based on his observation that Dravidian and Indo-Aryan languages shared a number of language areal structural language features caused by sustained contact among Indo-Aryan, Dravidian, Munda and Tibeto-Burma language families. One such shared feature was reduplication of words in sentences or phrases. Within Autro-Asiatic language family for which an Etymological Dictionary is under construction in University of Hawii, Khmer (Mon–Khmer), Cham (Austronesian) and Lao (Kadai) languages have almost identical vowel systems. Sumerian and Akkadian have shared features. (Deutscher, Guy, 2007, Syntactic changes in Akkadian. Sumerian has substratum words which have parallels in Indian languages, words such as sanga 'priest' [sanghvi 'leader of pilgrims' (Gujarati)]; nangar 'carpenter', ashgab 'leather worker'. The evolution of sentential complementation, Oxford University Press, p. 20-21). This linguistic exploration of sprachbunds should go on to delineate with reasonable precision the Indian sprachbund relatable to Indus Script Corpora.
Identifying an Indian sprachbund can also be advanced by using archaeological evidences of artifacts and epigraphs. One set of epigraphs has emerged for Indian sprachbund which is composed as about 7000 epigraphs in Indus Script Corpora. For example, Brunswig et al have identified some epigraphs with or without cuneiform inscriptions which share features with Indus Script epigraphs of the corpora, say, compiled by Marshall, Mahadevan, Parpola.
Bharatiya sprachbund or language union. “(Sprachbund or linguistic area is) an area which includes languages belonging to more than one family but showing traits in common which are found not to belong to the other members of (at least) one of the families.” (MB Emeneau, India as a Linguistic Area, Lg. 32:1.3-16 (1956); see p. 16, fn. 28) For Emeneau, it is a ‘multi-familial convergence (or diffusion) area’. "In Language in India (9, Jan, 2002), G. Sankaranarayanan observes how repeating words and forms is a significant feature that extends across the Indian subcontinent and includes not only the Sanskrit and Tamil derivatives but also Munda and languages from the Tibetan-Burmese group."
Many researchers have reached a consensus that ancient India constituted a linguistic area (cf. Southworth, FC 2005;Emeneau, MB 1980; Masica, CP 1993; Kuiper, FBJ 1967, Indo-Iranian Journal 10: 81-102), that is, an area wherein specific language-speakers absorbed features from other languages and made the features their own. To delineate such a linguistic area and the glosses that might have been used in that area, the glosses are chosen from all Indian languages. Indian language glosses are compared because there is evidence for cultural continuum of the civilizationwhich produced the objects inscribed with Indus script. [cf. Sarasvati – Vedic River and Hindu Civilization by S. Kalyanaraman (2008)].The glosses are semantically-phonetically clustered together in an Indian lexicon which helps construct a subset as of lexemes substrate dictionary of the linguistic area. The assumption is that one or more languages of this lexicon could hold the legacy of the words used by the authors of the civilization who also invented the writing system. Ancient texts from India confirm this linguistic area. An ancient text called Manusmrti refers to two categories of speakers of languages: Mleccha vaacas and Arya vaacas. This is explained as those who speak ungrammatical, colloquial tongues and those who speak grammatically correct speech. Both mleccha vaacas and arya vaacas (that is, mleccha speakers and arya speakers) are referred to as the same people: dasyu (cognate: daha). The choice of the Indian linguistic area and its substrate dictionary is justified on the following grounds: 1) there is substantial evidence for the essential continuity of the culture of the civilization into historical periods; 2) Akkadian is ruled out as a possible underlying language because a cuneiform cylinder seal showing a seafaring Meluhhanmerchant (carrying an antelope) required an interpreter, Shu-ilishu, confirming that the Meluhhan's language was not Akkadian; and 3) there is substantial agreement among scholars pointing to the Indian civilization area as Meluhha mentioned in Mesopotamian texts of 3rd-2nd millennium BCE. That meluhha and mleccha are cognate and that mleccha is attested as a mleccha vaacas (mleccha speech) distinguished from arya vaacas (arya speech) indicates that the linguistic area had a colloquial, ungrammatical mleccha speech and a grammatically correct arya speech. The substrate glosses of the Indian lexicon are thus reasonably assumed to be the glosses of mleccha vaacas, the speech of the artisans who produced the artifacts and the inscribed objects with the writing system. This assumption is further reinforced by the fact that about 80% of archaeological sites of the civilization are found on the banks of Vedic River Sarasvati leading some scholars to rename the Indus Valley civilization as Sarasvati-Sindhu civilization.
**Dr. Kalyanaraman's Indian Lexicon - A comparative study of the 'semantics' of lexemes of all the languages of India (which may also be referred to, in a geographical/ historical phrase, as the Indian linguistic area). The objective of the lexicon is to discover the semantic repertoire of India ca. 3000 B.C. to further facilitate efforts at deciphering the inscriptions and script of the Sarasvati-Sindhu civilization. http://multilingualbooks.com/onlinedicts-sanskrit.html ![]()
Since what Southworth calls ‘meluhhan’ was referred to as mleccha in the Indian linguistic area and since he omits ‘vedic’, I have added VEDIC & MLECCHA on the adapted map to hypothesise on the sprachbund (map) of Sarasvati civilization ca. 5thmillennium BCE, consistent with a Proto-Vedic continuity theory of Bharatiya languages. Linguistic methodological advances have now made it possible to isolate and identify the substratum language of a linguistic area of the civilization. Speakers of meluhha (cognate: mleccha) had contact areas which stretched from Alamgirpur (in Uttar Pradesh, India) to Haifa (port in Israel).
"...a very considerable amount (say some 40%) of the New Indo-Aryan vocabulary is borrowed from Munda, either via Sanskrit (and Prakrit), or via Prakrit alone, or directly from Munda; wide-branched and seemingly native, word-families of South Dravidian are of Proto-Munda origin; in Vedic and later Sanskrit, the words adopted have often been Aryanized, resp. Sanskritized. "In view of the intensive interrelations between Dravidian, Munda and Aryan dating from pre-Vedic times even individual etymological questions will often have to be approached from a Pan-Indic point of view if their study is to be fruitful. It is hoped that this work may be helpful to arrive at this all-embracing view of the Indian languages, which is the final goal of these studies." (Kuiper, ibid., p. 9)
Emeneau, Masica and Kuiper have shown that language and culture had fused for centuries on the Indian soil resulting in structural convergence of four language families: Indo-Aryan, Dravidian, Munda and Tibeto-Burman. This concept explains the essential semantic unity (or, Indian-ness) of underlying variegated cultural and linguistic patterns. (cf. Emeneau, Murray; Dil, Anwar (1980), Language and Linguistic Area: Essays by Murray B. Emeneau, Palo Alto: Stanford University Press. Kuiper, FBJ, 1967, ‘The genesis of a linguistic area’ in: Indo-Iranian Journal 10: 81-102).
The artefacts with the Indus script (such as metal tools/weapons, dholavira signboard, copper plates, gold pendant, silver/copper seals/tablets etc.) are mleccha smith guild tokens -- a tradition which continues on mints issuing punch-marked coins from ca. 6th cent. BCE.
Gruppen, bestehend aus Sprachen, die eine große Ähnlichkeit in syntaktischer Hinsicht;
eine Ähnlichkeit in den Grundsätzen des morphologischen Baues aufweisen; und eine
große Anzahl gemeinsamer Kulturwörter bieten, manchmal auch äussere Ähnlichkeit
im Bestande der Lautsystem, — dabei aber keine systematischen Lautentsprechungen keine Übereinstimmung in der lautlichen Gestalt der morphologischen Elemente, und
keine gemeinsamen Elementarwörter besitzen, — solche Sprachgruppen nennen wir
Sprachbünde. [Trubetzkoy, 1928: 18 (italics his)]Trubetzkoy, N. S., 1928. Proposition 16. In: Actes du 1er Congrès international de linguistes, 17-18.Leiden: A. W. Sijthoff’s Uitgeversmaatschappij.
A study of what is defined as Indian Linguistic Area by Murray B. Emeneau can begin with the co-author of Dravidian Etymological Dictionary T. Burrow, who wrote the following embedded article on the Proto-Indoaryans in JRAS (April 1973). A number of linguists have also endorsed the reality of Indian Linguistic Area. The question to be explored is: what was the date of the genesis of this area?
I suggest that the genesis can be traced to the Indus-Sarasvati civilization which is evidenced archaeologically, from ca. 3500 BCE.
An Indian Lexicon is provided in the embedded document below including comparative glosses from Indo-Aryan, Dravidian and Munda streams.
This lexicon clusters together, semantically, lexemes from over 25 Indian languages with surface resemblances (äussere Ähnlichkeit) in the sound system.
This lexicon demonstrates a large amount of shared cultural vocabulary in the three streams.
The field of inquiry is to delineate how this sharing occurred. In some semantic clusters of the lexicon, a hypothesized common substrate may explain the surface resemblances in the sound system.
One possibility is that the three streams descend from a community which lived and worked together in a transition from chalcolithic age to bronze age.
Substratum words Indian sprachbund could be culled from the Bronze Age social experience recorded i the data archives of Indus Script Corpora and hypothesised to constitute lexemes of 'Indus language' of the Bronze Age. The 4th millennium BCE heralded the arrival of a veritable revolution in technology -- the making of tin bronzes to complement arsenical bronzes. Contemporaneous with this metallurgical revolution was the invention of writing systems which evolved from early tokens and bullae to categorise commodities and provide for their accounting systems using advanced tokens with writing as administrative devices.
Remarkable progress has been made ever since Kuiper identified a stunning array of glosses which were found in early Samskrtam and which were not explained by Indo-Aryan or Indo-European language evolution chronologies. On Munda lexemes in Sanskrit see: [F.B.J. Kuiper, Proto-Munda Words in Sanskrit, Amsterdam, Verhandeling der Koninklijke Nederlandsche Akademie Van Wetenschappen, Afd. Letterkunde, Nieuwe Reeks Deel Li, No. 3, 1948] Kuiper's brilliant exposition begins: "Some hundred Sanskrit and Prakrit words are shown to be derived from the Proto-Munda branch of the Austro-Asiatic source. The term 'Proto-Munda' is used to indicate that the Munda languages had departed considerably from the Austro-Asiatic type of language as early as the Vedic period... a process of 'Dravidization' of the Munda tongues... contributing to the growth of the Indian linguistic league (sprachbund)."
Third line of Brāhmī inscription: 
Santali glosses.
