Why are anthropomorph metaphors Gaṇeśa & Varāha part of kharva dancing dwarf gaṇa on a Kānchipuram Kailāsanātha temple frescoe? Metalwork kharva nidhi of Kubera, one of the nine treasures
-- Both Gaṇeśa & Varāha signify iron & wood work kharva'treasure' in the tradition of Indus Script cipher which renders hieroglyphs as rebus renderings for wealth-accounting ledgers
-- Both are functionaries in the फडा phaḍā 'metals manufactory), paṭṭaḍe 'smithy, forge workshop'; फड phaḍa is a place of public business or public resort; as a court of justice, an exchange, a mart, a counting-house, a custom-house, an auction-room.
-- Both are dancers in नाचण्याचा फड A nach house, गाण्याचा or ख्यालीखुशालीचा फड A singing shop or merriment shop within फडा phaḍā 'metals manufactory), paṭṭaḍe 'smithy, forge workshop'
-- All members of the kharva Gaṇa are dwarfs; all are workers, artisans of the metals manufactory guild
-- Both Gaṇeśa & Varāha are venerated as divine because they contribute to the creation of the wealth of the Rāṣṭrram राष्ट्रं and hence, worshippers of devatā ātmā venerated in RV X.125 Devi or Rāṣṭrī Sūktam.together with त्वष्टुर्, vasu, Marut Veda metaphors of wealth.
-- Gaṇeśa is a scribe documenting wealth-accounting entries of daybook; Varāha is an artisan who is also a seafaring merchant who signifies the Veda; he is Veda puruṣa, yajña puruṣa, anthropomorphic representation of knowledge systems.
Dancing Naṭarāja at the entrance of Cave I, Badami, Karnataka, India, Gaṇeśa, together with the drummer, is part of the dance troupe of the cosmic dancer.
This is an addendum to:
Tridhātu Gaṇeśa karaṇa, 'dance posture' karaṇa 'scribe' who is फडनीस'keeper of register', tāmarasa 'lotus, gold, copper' wealth-accounting ledgers of Indus Script https://tinyurl.com/yyoo5dfn
Kailāsanātha temple, Kānchipuram. In the frescoe, it is remarkable that
Dancing kharva 'dwarf'Gaṇa (Dancers include karibha, ibha 'elephant' rebus: karba, ib 'iron'; karaṇa, 'dance posture' karaṇa 'scribe'; baḍhi 'boar' rebus: baḍhi 'worker in iron and wood'; vāḍī 'merchant'. These are Gaṇeśa, Varāha (baḍiga, 'artificer') metaphors of wealth-accounting ledgers, metalwork catalogues in Indus Script Cipher.
kharva is one of the nine treasures or navanidhi of Kubera. Hieroglyph: Kharva 'dwarf' rebus: karba 'iron'. Thus, the nidhi or treasure relates to iron or ferrite metalwork.
Both Gaṇeśa & Varāha are anthropomorphic metaphors signifiers of contributors of wealth of the nation of guilds.
Gaṇeśa is the leader of the gaṇa of kharva, 'dwarfs'. His elephant head signifies karibha, ibha 'elephant' rebus: karba, ib 'iron'. He is फडनीस 'keeper of register' shown in नाचण्याचा फड 'nach house' -- with a karaṇa, 'dance posture' to signify rebus that he is karaṇa 'scribe'. Thus, he is a scribe documenting the wealth created by the guild and also an iron worker of the gaṇa.
Varāha is cognate Meluhha baḍhi 'boar' rebus: baḍhi 'worker in iron and wood'. Thus, Varāha is, like Gaṇeśa a worker in iron and also works with wood. He is also a merchant's helper:
Hemacandra, deśīnāmamālā
bāṛaï 'carpenter' (Bengali) bari 'merchant' barea 'merchant' (Santali) बारकश or बारकस [ bārakaśa or bārakasa ] n (
baḍhia = a castrated boar, a hog; rebus: baḍhi 'a caste who work both in iron and wood' వడ్రంగి , వడ్లంగి, వడ్లవాడు (p. 1126) vaḍraṅgi, vaḍlaṅgi, vaḍlavāḍu or వడ్లబత్తుడుvaḍrangi. [Tel.] n. A carpenter. వడ్రంగము, వడ్లపని, వడ్రముor వడ్లంగితనముvaḍrangamu. n. The trade of a carpenter. వడ్లవానివృత్తి. వడ్రంగిపని. వడ్రంగిపిట్టor వడ్లంగిపిట్టvaḍrangi-piṭṭa. n. A woodpecker. దార్వాఘాటము. వడ్లకంకణముvaḍla-kankaṇamu. n. A curlew. ఉల్లంకులలోభేదము. వడ్లతor వడ్లదిvaḍlata. n. A woman of the carpenter caste. vardhaki m. ʻ carpenter ʼ MBh. [√vardh ] Pa. vaḍḍhaki -- m. ʻ carpenter, building mason ʼ; Pk. vaḍḍhaï -- m. ʻ carpenter ʼ, °aïa -- m. ʻ shoemaker ʼ; WPah. jaun. bāḍhōī ʻ carpenter ʼ, (Joshi) bāḍhi m., N. baṛhaï, baṛahi, A. bārai, B. bāṛaï, °ṛui, Or. baṛhaï, °ṛhāi, (Gaṛjād) bāṛhoi, Bi. baṛa hī, Bhoj. H. baṛhaī m., M. vāḍhāyā m., Si. vaḍu -- vā.(CDIAL 11375)
Hieroglyph: boar: ![]()
Rebus:![]()
baḍaga is a takṣa, divine tvaṣṭr̥ of R̥gveda, he is a yajña puruṣa as evidenced in Khajuraho monumental varāha sculpture.. He is the very embodiment of the Veda, Veda puruṣa. त्वष्टृ m. a carpenter , maker of carriages (= त्/अष्टृ) AV. xii , 3 , 33; " creator of living beings " , the heavenly builder , N. of a god (called सु-क्/ऋत् , -पाण्/इ , -ग्/अभस्ति , -ज्/अनिमन् , स्व्-/अपस् , अप्/असाम्अप्/अस्तम , विश्व्/अ-रूप &c RV. ; maker of divine implements , esp. of इन्द्र's thunderbolt and teacher of the ऋभुs i , iv-vi , x Hariv. 12146 f. R. ii , 91 , 12 ; former of the bodies of men and animals , hence called " firstborn " and invoked for the sake of offspring , esp. in the आप्री hymns RV. AV. &c MBh. iv , 1178 Hariv. 587 ff. Ragh. vi , 32 ; associated with the similar deities धातृ , सवितृ , प्रजा-पति , पूषन् , and surrounded by divine females [ग्न्/आस् , जन्/अयस् , देव्/आनाम्प्/अत्नीस् ; cf. त्व्/अष्टा-व्/अरूत्री] recipients of his generative energy RV. S3Br. i Ka1tyS3r. iii ; supposed author of RV. x , 184 with the epithet गर्भ-पति RAnukr. ; father of सरण्यू [सु-रेणु Hariv.; स्व-रेणु L. ] whose double twin-children by विवस्वत् [or वायु ? RV. viii , 26 , 21 f.] are यमयमी and the अश्विन्s x , 17 , 1 f. Nir. xii , 10 Br2ih. Hariv.545 ff. VP. ; also father of त्रि-शिरस् or विश्वरूप ib. ; overpowered by इन्द्र who recovers the सोम [ RV. iii f. ] concealed by him because इन्द्र had killed his son विश्व-रूप TS. ii S3Br. i , v , xii ; regent of the नक्षत्र चित्रा TBr. S3a1n3khGr2. S3a1ntik. VarBr2S. iic , 4 ; of the 5th cycle of Jupiter viii , 23 ; of an eclipse iii , 6 ; त्वष्टुर्आतिथ्य N. of a सामन् A1rshBr. ).
CDIAL entries:
S. vāḍho m. ʻ carpenter ʼ, P. vāḍḍhī, bā˚ m. (< *vārdhika -- ?); Si. vaḍu ʻ pertaining to carpentry ʼ.
vārdhanī -- see
Addenda: *vārdhaka -- [Dial. a ~ ā < IE. o T. Burrow BSOAS xxxviii 73]
Pa. cīvara -- vaḍḍhaka -- m. ʻ tailor ʼ; Kho. bardo
Pa. vaḍḍhaki -- m. ʻ carpenter, building mason ʼ; Pk. vaḍḍhaï -- m. ʻ carpenter ʼ, ˚aïa -- m. ʻ shoemaker ʼ; WPah. jaun. bāḍhōī ʻ carpenter ʼ, (Joshi) bāḍhi m., N. baṛhaï, baṛahi, A. bārai, B. bāṛaï, ˚ṛui, Or. baṛhaï, ˚ṛhāi, (Gaṛjād) bāṛhoi, Bi. baṛ
*
Addenda: vardhaki -- : WPah.kṭg. báḍḍh
†*
Md. vaḍām ʻ carpentry ʼ.
S. vaḍhiṇī f. ʻ cutting ʼ, Si. väḍun.
*vārddhrī -- ʻ blade ʼ see *varddhr̥ -- . 11371 *varddhr̥ ʻ cutter, knife ʼ. [√vardh ]
*varddhrī -- : N. bāṛ ʻ blade of khukri ʼ; Bi. bāṛh ʻ bookbinder's papercutter ʼ; H. bāṛh, bāṛ f. ʻ edge of knife ʼ, G. vāḍh f.; -- P. vāḍh, bāḍh f. ʻ cutting edge ʼ poss. < *vārddhrī -- .Association of kharva with smelting of mineral ores and metalwork is signified on two Mathura frescoes:
Worship of Śivalinga by Gandharvas - Śunga Period - Bhuteśwar - ACCN 3625 - Government Museum - Mathura 2013-02-24 6098.JPG
Sculptural frieze. Śunga Period - Bhuteśwar. Association of kharva, 'dwarfs' with smelter and ekamukha śivalinga atop a smelter. Bhuteśvar. Mathura Museum. Semantic determinative: kuṭi'tree' rebus: kuṭhi'smelter'. śivalinga is a ketu, 'proclamation' of the performance of a Soma samsthā yajña. śivalinga is a Skambha, a fiery pillar of light and fire (AV X.7). The Skambha is aṣṭāśri 'eight-angled' Yūpa. Ekamukha is a semantic determinative of the product of the intense activity in the fire-altar; mũh 'face, head' rebus:mũh 'ingot' (Santali);mũhã̄ 'the quantity of iron produced at one time in a native smelting furnace of the Kolhes; iron smelters'. The archaeological site of Binjor on Sarasvati River Basin, near Anupgarh has produced evidence of such an eight-angled pillar together with an Indus Script inscription on a seal which proclaims metalwork activity at the fire-altar.
Binjor. Anupgarh. 19 similar yupa with yupa inscriptions have been discovered from sites in Rajasthan, Mathura, Allahabad and also East Borneo (Mulavarman Yupa inscriptions)See: Veda archaeology in 19 yupa inscriptions and Binjor aṣṭāśri octoganal pillar, associated Indus Script seal https://tinyurl.com/y7mu3rdl
All the Yupa had inscriptions; all inscriptions proclaimed performance of a Soma samsthā yajña. Shapes of Yupa: A. Commemorative stone yupa, Isapur – from Vogel, 1910-11, plate 23; drawing based on Vedic texts – from Madeleine Biardeau, 1988, 108, fig. 1; cf. 1989, fig. 2); C. Miniature wooden yupa and caSAla from Vaidika Samsodana Mandala Museum of Vedic sacrificial utensils – from Dharmadhikari 1989, 70) (After Fig. 5 in Alf Hiltebeitel, 1988, The Cult of Draupadi, Vol. 2, Univ. of Chicago Press, p.22). बहुसुवर्णक, bahusuvarṇaka, is a metaphor for the creation of wealth using fire, fire-altars as furnaces/smelters and yupa as invocations to Cosmic pillar to the Cosmic Dancer, the Paramatman to transmute mere earth and stones into metal, a form of wealth. The entire Vedic corpus is in nuce (nutshell) in the processing of Soma, which is NOT a herbal but a mineral. A synonym for Soma is ams'u with the cognate ancu 'iron' (Tocharian).
The key expressions on the Mulavarman Yupa inscription (D.175) are in Samskritam and one fragment reads: yaṣṭvā bahusuvarṇakam; tasya yajñasya yūpo ‘yam. This means "from yaṣṭi to possess many gold pieces; this Yupa is a commemoration of that yajna." The interpretation is comparable to the Indus Script seal found in Binjor in the context of a fire-altar with an octagonal brick, yaṣṭi. The seal can be seen as an inscription detailing metalwork catalogue of the bahusuvarṇnakam 'to possess many gold pieces' that was produced by the smelter/furnace operations using the fire-altar.
The key expressions on the Mulavarman Yupa inscription (D.175) are in Samskritam and one fragment reads: yaṣṭvā bahusuvarṇakam; tasya yajñasya yūpo ‘yam. This means "from yaṣṭi to possess many gold pieces; this Yupa is a commemoration of that yajna." The interpretation is comparable to the Indus Script seal found in Binjor in the context of a fire-altar with an octagonal brick, yaṣṭi. The seal can be seen as an inscription detailing metalwork catalogue of the bahusuvarṇnakam 'to possess many gold pieces' that was produced by the smelter/furnace operations using the fire-altar.
Prof. Kern identified the expression with bahuhiraNya, a particular Soma yajna. Balakanda of Ramayana has this citation: nityam pramuditAh sarve yatha kRitayuge tathA as'vamedha s'atair ishTvA tathA bahusuvarNakaih (Balakanda I,95) The referene is to the as'vamedha sattra desirous of possessing many pieces of gold. In reference to Meghanada's yajna, the reference reads:
agniSTomo 's'vamedha ca yajno bahusuvarNakah
rAjasUyas tathA yajno gomedho vaishNavas tathA mahes'vare
(UttrakANDa, XXV, 87-9) A rajasuya yajna with prayers to mahesvara is also linked to many pieces of gold.
Another translation: "Thereupon that foremost of twice born ones Usanas of austere penances, wishing the prosperity of the sacrifice, said to Ravana the Rakshasa chief "Hear,I shall relate to thee everything, O king ;thy son hath met with the fruits of many a sacrifice Agnistoma, Asvamedha,
Bahusuvarnaka." (vrm 7.30)
(B.Ch. Chhabra, Yupa Inscriptions, in: Jean Ph. Vogel, 1947,India antiqua, Brill Archive, p.82).
Generosity associated with the performance of yajna is referenced in a yupa inscription. “Let the foremost amongst the priests and whatsoever pious men (there be) hear of the generous deed of Mulavarman, let them hear of his great gift, his gift of cattle, his gift of a kalpavRkSam, his gift of land'.”
Thus, Yupa inscriptions of Mulavarma are delineation of an economic institution. Vogel also notes: “Both the scholarship and the workmanship of our yupa inscriptions bear testimony of a considerable degree of Hindu culture in Eastern Borneo during the period to which they belong.” Mulavarman's grandfather KuNDungga had the cooperation of Hindu priests 'who had come here from different parts' (Vogel, 1918, pp. 167-232).
The names of yajnas are clearly related to the 'fruits of the yajna' which is to yield बहुसुवर्णक, bahusuvarṇaka, 'many pieces of gold'. That this is recognized as a Soma yajna reaffirms Soma not as a herbal but a mineral smelted, furnaced through fire-altars, yajñakuṇḍa.
The eight-angled Yupa provides the prototype for the Rudra bhāga of every śivalinga. The base is tāmarasa 'lotus' rebus: tāmarasa'gold, copper' -- a signifier of metal-/smelting-work.
See:
1. Binjor's aṣṭāśri yupa (octagonal pillar) has caṣāla, dhumaketu for metalwork with astronomy parallels of Rāhu & Ketu in R̥gveda https://tinyurl.com/ycy2txsf
2. चषालः caṣāla on Yupa, an Indus Script hieroglyph like a crucible to carburize ores into steel/hard alloys
3. caṣāla aṣṭāśri caturaśri ‘godhuma ring, octagonal, quadrangular’ yupa skambha, 'cosmic pillar' components in Śivalinga iconography
4. What is the function of caṣāla?
Comment of Vipin Kumar: on https://tinyurl.com/yagemuwv
अष्टा* श्रि mfn. having eight corners (Śatapatha Brāhmaṇa) Explained as a compound expression: अष्टन् + अश्रि 'eight angles, eight corners'.
I submit that there is a poetic pun on the expressions in R̥gveda; see for e.g., श्री in the sense of "diffusing light or radiance"; To diffuse light; श्रीणन्युप स्थाद् दिवं भुरण्युः Ṛv.1.68.1
I submit that the compound expression अष्टा* श्रि can also be rendered as a metaphor for eight riches and eight diffusions of light and flame from eight directions.
Hence, the combined expression in Śatapatha Brāhmaṇa of अष्टा* श्रि यूप Yūpa describing its functions together the caṣāla which is a ring atop the pillar. Thus, the expression अष्टा* श्रि यूप signifies eight-angled pillar yielding eight riches and providing eight diffusions of light an flame from eight directions. This is the metaphor of infusion of carbon by the flame of caṣāla which is godhuma 'fumes of wheat chaff diffusing carbon element into the molten metal in the yajñakuṇḍa, fire altar. Such a Yūpa is attested archaeologically in Binjor (Sarasvati river basin,near Anupgarh) and in 19 Yūpa inscriptions of India and Borneo. (cf. inscriptions of King Mulavarman, From Koetei (East Borneo). Vogel, J.Ph., 1918,
अष्टा* श्रि mfn. having eight corners (Śatapatha Brāhmaṇa) Explained as a compound expression: अष्टन् + अश्रि 'eight angles, eight corners'.
I submit that there is a poetic pun on the expressions in R̥gveda; see for e.g., श्री in the sense of "diffusing light or radiance"; To diffuse light; श्रीणन्युप स्थाद् दिवं भुरण्युः Ṛv.1.68.1
I submit that the compound expression अष्टा* श्रि can also be rendered as a metaphor for eight riches and eight diffusions of light and flame from eight directions.
Hence, the combined expression in Śatapatha Brāhmaṇa of अष्टा* श्रि यूप Yūpa describing its functions together the caṣāla which is a ring atop the pillar. Thus, the expression अष्टा* श्रि यूप signifies eight-angled pillar yielding eight riches and providing eight diffusions of light an flame from eight directions. This is the metaphor of infusion of carbon by the flame of caṣāla which is godhuma 'fumes of wheat chaff diffusing carbon element into the molten metal in the yajñakuṇḍa, fire altar. Such a Yūpa is attested archaeologically in Binjor (Sarasvati river basin,near Anupgarh) and in 19 Yūpa inscriptions of India and Borneo. (cf. inscriptions of King Mulavarman, From Koetei (East Borneo). Vogel, J.Ph., 1918,
The Yupa, Inscriptions of King Mulavarman, From Koetei (East Borneo), in: in Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia, Vol. 74, Issue 1 https://doi.org/10.1163/22134379-90001650 (Embedded)
यूप Yūpa = m. (prob. fr. √ युप् ; but according to Un2. iii , 27 , fr. √2. यु) a post , beam , pillar , (esp.) a smooth post or stake to which the sacrificial victim is fastened , any sacrificial post or stake (usually made of bamboos or खदिर wood ; in R. i , 13 , 24 ; 25, where the horse sacrifice is described , 21 of these posts are set up , 6 made of बिल्व , 6 of खदिर , 6 of पलाश , one of उडुम्बर , one of श्लेष्मातक , and one of देव-दारु) RV. &c; a column erected in honour of victory , a trophy (= जय-स्तम्भ).
Anvaya: śrīṇan 'maturing'; divam 'heaven'; upa sthāt 'reached (and) aktūn 'the nights'; vi ūrṇot 'illuminated'.
(Grifith) RV 1.68.1. COMMINGLING, restless, he ascends the sky, unveiling nights and all that stands or moves,
As he the sole God is preeminent in greatness among all these other Gods.
As he the sole God is preeminent in greatness among all these other Gods.
(Sayana/Wilson) RV 1.068.01-02 The bearer (of the oblations), Agni, mixing them (with other ingredients), ascends to heaven, and clothes all things, moveable and immoveable, and the nights themselves, (with light), radiant amongst the gods, and in himself alone comprehending the virtues of all these (substances). [Comprehending the virtues of all these: alternative, 'he alone surpasses the glories (mahitva) of all these gods'].
शब्दकल्पद्रुमः presents distinct explanations for the words अश्री, and अश्रिः
अश्री, स्त्री, अश्रिः । अस्त्रादेरग्रभागः ॥ इत्यमर-टीका ॥
अश्रिः, स्त्री, (अश्नाति अश्नुते वा । अश भोजने अशूव्याप्तौ वा । आश्रीयते प्राहारार्थम् । आङि-श्रिहनिभ्यां ह्रस्वश्चेति इण् स च डित् डित्वात्टिलोप आङो ह्रस्वश्च ।) गृहादेः कोणः । इतिहेमचन्द्रः ॥ अस्त्रादेरग्रभागः । इत्यमरः ॥:(“वृत्तस्य हन्तुः कुलिशं कुण्ठिताश्रीव लक्ष्यते” ।इति कुमारे ।“वज्रो वा एष यद्यूपः सोऽष्टाश्रिः कर्त्तव्योऽष्टाश्रिःवै वज्रः” । इति ऐतरेयब्राह्मणे ।) https://sa.wikisource.org/wiki/शब्दकल्पद्रुमः
वाचस्पत्यम् considers the two words to be phonetic variants, presenting a combined explanation for both the words. Following this वाचस्पत्यम् exposition, Apte lexicon considers the words अश्रिः श्री to have the same meaning, considering them to be phonetic variants.
अश्रि(श्री) स्त्री अश्यते संहन्यतेऽनया अश--वङ्क्र्या० क्रि ।१ गृहादेः कोणे । आश्रीयते संघातार्थम् आ + श्री- “आङिश्रीहनिभ्यां ह्रस्वश्च” उपा० इन् स च डित् । २ खड्गादेरग्रभागेउभयत्र वा ङीप् । “वृत्रस्य हन्तुः कुलिशं कुण्ठिताश्रीव-लक्ष्यते” कुमा० वाजपेययूपं प्रकृत्य । “स वा अष्टाश्रिर्भवतितस्मादष्टाश्रिर्भवति” शत० ब्रा० । चतुःपूर्ब्बादस्मात्अच्समा० चतुरश्रः । “कॢप्तोपचारां चतुरश्रवेदीम्” कुमा०योगविभागात् अत्यस्माठप्यच । तेन त्र्यश्रं षड़श्रमित्यादि“आयताश्चतुरश्राश्च त्र्याश्रा मण्डलिनस्तथा” शस्त्रलक्षणेसुश्रुतः “वृत्तान्तस्त्र्यश्रपूर्ब्बाणां नावाश्राणां पृथक् पृथक्”लीला० । समासान्तविधेरनित्यत्वात् क्वचिन्नाच् । “त्रिरश्रिंहन्ति चतुरश्रिरुग्रः ऋ० १, २५२, २ ।
अष्टन् अष्ट्/औ ([ RV. AV. &c ]) or अष्ट्/आ ([ RV. viii , 2 , 41]) or अष्ट्/अ ([ RV. x , 27 , 15 AV. &c ]) pl. eight (other forms are: gen. अष्टानाम् Mn. &c ; instr. अष्टभ्/इस् RV. ii , 18 , 4 S3Br. &c ; loc. अष्टास्/उ S3Br. &c ) ;([Lat. octo ; Goth. ahtau ; Mod.
Germ. acht ;Eng. eight ; Lith. asztuni ; Slav. osmj.]) (Monier-Williams) अष्टन् aṣṭan अष्टन् num. a. [अश-व्याप्तौ कनिन् तुट् च Uṇ.1.154.] (nom., acc. अष्ट-ष्टौ) Eight. It often occurs in comp. as अष्टा with numerals and some other nouns; as अष्टादशन्, अष्टाविंशतिः, अष्टापद &c. [cf. L. octo; Gr. okto; Zend astani Pers. hasht.].-अस्रम् an octagon. -अस्रः A kind of single-storeyed building octangular in plan. -अस्रिय a. octangular. (Apte)
अश्रि f. the sharp side of anything , corner , angle (of a room or house) , edge (of a sword) S3Br. Ka1tyS3r. often ifc. e.g. अष्टा*श्रि , त्रिर्-/अश्रि , च्/अतुर्-श्रि , शता*श्रि q.v. (cf. अश्र) ; ([cf. Lat. acies,acer; Lith. assmu3])(Monier-Williams) अश्रिः श्री aśriḥ śrī अश्रिः श्री f. [अश्यते संहन्यते अनया अश् वङ्क्यादि˚ क्रि; cf. Uṇ.4.137] 1 A corner, angle (of a room, house &c. changed to अश्र at the end of comp. with चतुर्, त्रि, षट् and a few other words; see चतुरस्र); अष्टाश्रिर्वै वज्रः Ait. Br. -2 The sharp side or edge (of a weapon &c.); वृत्रस्य हन्तुः कुलिशं कुण्ठिताश्रीव लक्ष्यते Ku.2.2. -3 The sharp side of anything.(Apte).
श्री mfn. (ifc.) mixing , mingling , mixed with; f. mixing , cooking (Monier-Williams)
श्री f. (prob. to be connected with √1. श्रि and also with √1. श्री in the sense of " diffusing light or radiance " ; nom. श्र्/ईस् accord. to some also श्री) light , lustre , radiance , splendour , glory , beauty , grace , loveliness (श्रिय्/ए and श्रिय्/ऐ , " for splendour or beauty " , " beauteously " , " gloriously " cf.श्रिय्/असे ; du. श्रियौ , " beauty and prosperity " ; श्रिय आत्मजाः , " sons of beauty " i.e. horses [cf. श्री-पुत्र] ; श्रियः पुत्राः , " goats with auspicious marks ") RV. &c; prosperity , welfare , good fortune , success , auspiciousness , wealth , treasure , riches (श्रिया , " according to fortune or wealth ") , high rank , power , might , majesty , royal dignity (or " Royal dignity " personified ; श्रियो भाजः , " possessors of dignity " , " people of high rank ") AV. &c; mfn. diffusing light or radiance , splendid , radiant , beautifying , adorning (ifc. ; » अग्नि- , अध्वर- , क्षत्र- , गण- , जन-श्री &c ) RV. iv , 41 , 8. [The word श्री is frequently used as an honorific prefix (= " sacred " , " holy ") to the names of deities (e.g. श्री-दुर्गा , श्री-राम) , and may be repeated two , three , or even four times to express excessive veneration. (e.g. श्री-श्री-दुर्गा &c ) ; it is also used as a respectful title (like " Reverend ") to the names of eminent persons as well as of celebrated works and sacred objects (e.g. श्री-जयदेव , श्रीभागवत) , and is often placed at the beginning or back of letters , manuscripts , important documents &c ; also before the words चरण and पाद " feet " , and even the end of personal names.](Monier-Williams)
श्री (cf. √ श्रा) cl.9 P. A1. ( Dha1tup. xxxi , 3) श्रीण्/अति , श्रीणीत्ए (Gr. also pf. शिश्राय ,
शिश्रीये ; aor. अश्रैषीत् , अश्रेष्ट &c ; for अशिश्रयुः » 2. अभि- √श्री) , to mix , mingle , cook (cf. अभि- and आ- √श्री) RV. TS. VS. Br. ; (= √1. श्रि) , to burn , flame , diffuse light RV. i , 68 , 1. (Monier-Williams) श्री śrī श्री 9 U. (श्रीणाति, श्रीणीते) 1 To cook, dress, boil, prepare. -2 To diffuse light; श्रीणन्युप स्थाद् दिवं भुरण्युः Ṛv.1.68.1.(Apte)
श्री śrī-करणम् a pen (Apte) श्री symbol or insignia of royalty Vikr. iv , 13 (Monier-Williams)
श्री śrī N. of लक्ष्मी (as goddess of prosperity or beauty and wife of विष्णु , produced at the churning of the ocean , also as daughter of भृगु and as mother of दर्प) S3Br. &c; N. of सरस्वती (» -पञ्चमी)
श्री śrī श्री f. [श्रि-क्विप् नि˚ Uṇ.2.57] 1 Wealth, riches, affluence, prosperity, plenty; अनिर्वेदः श्रियो मूलम् Rām.; साहसे श्रीः प्रतिवसति Mk.4 'fortune favours the brave'; कर्माव्यारभमाणं हि पुरुषं श्रीर्निषेवते Ms.9.3; Ki.7.28. -2 Royalty, majesty, royal wealth; श्रियः कुरूणामधिपस्य पालनीम् Ki.1.1. -3 Dignity, high position, state; श्री- लक्षण Ku.7.45 'the marks or insignia of greatness or dignity'; दुराराध्याः श्रियो राज्ञां दुरापा दुष्परिग्रहाः Pt.1.67; विद्युल्लेखाकनकरुचिरं श्रीवितानं ममाभ्रम् V.4.13. -4 Beauty, grace, splendour, lustre; (मुखं) कमलश्रियं दधौ Ku.5.21; 7.32; R.3.8. -5 Colour, aspect; तेषामाविरभूद् ब्रह्मा परि- म्लानमुखश्रियाम् Ku.2.2. -6 The goddess of wealth, Lak- ṣmī, the wife of Viṣṇu; आसीदियं दशरथस्य गृहे यथा श्रीः U.4.6; Ś.3.14; Śi.1.1. -7 Any virtue or excellence. -8 Decoration. -9 Intellect, understanding. -1 Super- human power. -11The three objects of human exis- tence taken collectively (धर्म, अर्थ and काम). -12 The Sarala tree. -13 The Bilva tree. -14 Cloves. -15 A lotus. -16 The twelfth digit of the moon. -17 N. of Sarasvatī, (the goddess of speech). -18 Speech. -19 Fame, glory. -2 The three Vedas (वेदत्रयी); श्रिया विहीनैरधनैर्नास्तिकैः संप्रवर्तितम् Mb.12.1.2. ('ऋचः सामानि यजूंषि । सा हि श्रीरमृता सताम्'इति श्रुतेः । com.). -m. N. of one of the six Rāgas or musical modes. -a. Splendid, radiant, adorning. (The word श्री is often used as an honorific prefix to the names of deities and eminent persons; श्रीकृष्णः, श्रीरामः, श्रिवाल्मीकिः, श्रीजयदेवः; also cele- brated works, generally of a sacred character; श्रीभागवत, श्रीरामायण &c.; it is also used as an auspicious sign at the commencement of letters, manuscripts &c; Māgha has used this word in the last stanza of each canto of his Śiśupālavadha, as Bhāravi has used लक्ष्मी).(Apte)
Germ. acht ;Eng. eight ; Lith. asztuni ; Slav. osmj.]) (Monier-Williams) अष्टन् aṣṭan अष्टन् num. a. [अश-व्याप्तौ कनिन् तुट् च Uṇ.1.154.] (nom., acc. अष्ट-ष्टौ) Eight. It often occurs in comp. as अष्टा with numerals and some other nouns; as अष्टादशन्, अष्टाविंशतिः, अष्टापद &c. [cf. L. octo; Gr. okto; Zend astani Pers. hasht.].-अस्रम् an octagon. -अस्रः A kind of single-storeyed building octangular in plan. -अस्रिय a. octangular. (Apte)
अश्रि f. the sharp side of anything , corner , angle (of a room or house) , edge (of a sword) S3Br. Ka1tyS3r. often ifc. e.g. अष्टा*श्रि , त्रिर्-/अश्रि , च्/अतुर्-श्रि , शता*श्रि q.v. (cf. अश्र) ; ([cf. Lat. acies,acer; Lith. assmu3])(Monier-Williams) अश्रिः श्री aśriḥ śrī अश्रिः श्री f. [अश्यते संहन्यते अनया अश् वङ्क्यादि˚ क्रि; cf. Uṇ.4.137] 1 A corner, angle (of a room, house &c. changed to अश्र at the end of comp. with चतुर्, त्रि, षट् and a few other words; see चतुरस्र); अष्टाश्रिर्वै वज्रः Ait. Br. -2 The sharp side or edge (of a weapon &c.); वृत्रस्य हन्तुः कुलिशं कुण्ठिताश्रीव लक्ष्यते Ku.2.2. -3 The sharp side of anything.(Apte).
श्री mfn. (ifc.) mixing , mingling , mixed with; f. mixing , cooking (Monier-Williams)
श्री f. (prob. to be connected with √1. श्रि and also with √1. श्री in the sense of " diffusing light or radiance " ; nom. श्र्/ईस् accord. to some also श्री) light , lustre , radiance , splendour , glory , beauty , grace , loveliness (श्रिय्/ए and श्रिय्/ऐ , " for splendour or beauty " , " beauteously " , " gloriously " cf.श्रिय्/असे ; du. श्रियौ , " beauty and prosperity " ; श्रिय आत्मजाः , " sons of beauty " i.e. horses [cf. श्री-पुत्र] ; श्रियः पुत्राः , " goats with auspicious marks ") RV. &c; prosperity , welfare , good fortune , success , auspiciousness , wealth , treasure , riches (श्रिया , " according to fortune or wealth ") , high rank , power , might , majesty , royal dignity (or " Royal dignity " personified ; श्रियो भाजः , " possessors of dignity " , " people of high rank ") AV. &c; mfn. diffusing light or radiance , splendid , radiant , beautifying , adorning (ifc. ; » अग्नि- , अध्वर- , क्षत्र- , गण- , जन-श्री &c ) RV. iv , 41 , 8. [The word श्री is frequently used as an honorific prefix (= " sacred " , " holy ") to the names of deities (e.g. श्री-दुर्गा , श्री-राम) , and may be repeated two , three , or even four times to express excessive veneration. (e.g. श्री-श्री-दुर्गा &c ) ; it is also used as a respectful title (like " Reverend ") to the names of eminent persons as well as of celebrated works and sacred objects (e.g. श्री-जयदेव , श्रीभागवत) , and is often placed at the beginning or back of letters , manuscripts , important documents &c ; also before the words चरण and पाद " feet " , and even the end of personal names.](Monier-Williams)
श्री (cf. √ श्रा) cl.9 P. A1. ( Dha1tup. xxxi , 3) श्रीण्/अति , श्रीणीत्ए (Gr. also pf. शिश्राय ,
शिश्रीये ; aor. अश्रैषीत् , अश्रेष्ट &c ; for अशिश्रयुः » 2. अभि- √श्री) , to mix , mingle , cook (cf. अभि- and आ- √श्री) RV. TS. VS. Br. ; (= √1. श्रि) , to burn , flame , diffuse light RV. i , 68 , 1. (Monier-Williams) श्री śrī श्री 9 U. (श्रीणाति, श्रीणीते) 1 To cook, dress, boil, prepare. -2 To diffuse light; श्रीणन्युप स्थाद् दिवं भुरण्युः Ṛv.1.68.1.(Apte)
श्री śrī-करणम् a pen (Apte) श्री symbol or insignia of royalty Vikr. iv , 13 (Monier-Williams)
श्री śrī N. of लक्ष्मी (as goddess of prosperity or beauty and wife of विष्णु , produced at the churning of the ocean , also as daughter of भृगु and as mother of दर्प) S3Br. &c; N. of सरस्वती (» -पञ्चमी)
श्री śrī श्री f. [श्रि-क्विप् नि˚ Uṇ.2.57] 1 Wealth, riches, affluence, prosperity, plenty; अनिर्वेदः श्रियो मूलम् Rām.; साहसे श्रीः प्रतिवसति Mk.4 'fortune favours the brave'; कर्माव्यारभमाणं हि पुरुषं श्रीर्निषेवते Ms.9.3; Ki.7.28. -2 Royalty, majesty, royal wealth; श्रियः कुरूणामधिपस्य पालनीम् Ki.1.1. -3 Dignity, high position, state; श्री- लक्षण Ku.7.45 'the marks or insignia of greatness or dignity'; दुराराध्याः श्रियो राज्ञां दुरापा दुष्परिग्रहाः Pt.1.67; विद्युल्लेखाकनकरुचिरं श्रीवितानं ममाभ्रम् V.4.13. -4 Beauty, grace, splendour, lustre; (मुखं) कमलश्रियं दधौ Ku.5.21; 7.32; R.3.8. -5 Colour, aspect; तेषामाविरभूद् ब्रह्मा परि- म्लानमुखश्रियाम् Ku.2.2. -6 The goddess of wealth, Lak- ṣmī, the wife of Viṣṇu; आसीदियं दशरथस्य गृहे यथा श्रीः U.4.6; Ś.3.14; Śi.1.1. -7 Any virtue or excellence. -8 Decoration. -9 Intellect, understanding. -1 Super- human power. -11The three objects of human exis- tence taken collectively (धर्म, अर्थ and काम). -12 The Sarala tree. -13 The Bilva tree. -14 Cloves. -15 A lotus. -16 The twelfth digit of the moon. -17 N. of Sarasvatī, (the goddess of speech). -18 Speech. -19 Fame, glory. -2 The three Vedas (वेदत्रयी); श्रिया विहीनैरधनैर्नास्तिकैः संप्रवर्तितम् Mb.12.1.2. ('ऋचः सामानि यजूंषि । सा हि श्रीरमृता सताम्'इति श्रुतेः । com.). -m. N. of one of the six Rāgas or musical modes. -a. Splendid, radiant, adorning. (The word श्री is often used as an honorific prefix to the names of deities and eminent persons; श्रीकृष्णः, श्रीरामः, श्रिवाल्मीकिः, श्रीजयदेवः; also cele- brated works, generally of a sacred character; श्रीभागवत, श्रीरामायण &c.; it is also used as an auspicious sign at the commencement of letters, manuscripts &c; Māgha has used this word in the last stanza of each canto of his Śiśupālavadha, as Bhāravi has used लक्ष्मी).(Apte)
श्रीमत् śrīmat श्रीमत् a. 1 Wealthy, rich. -2 Happy, fortunate, prosperous, thriving. -3 Beautiful, pleasing; श्रियः पतिः श्रीमति शासितुं जगत् Śi.1.1. -4 Famous, celebrated, glo- rious, dignified; (the word is often used as a respectful affix to celebrated or revered names of persons and things as श्रीमद्भागवत, श्रीमत्छंकराचार्य &c.). -m. 1 An epithet of Viṣṇu. -2 Of Kubera. -3 Of Śiva. -4 The Tilaka tree. -5 The Aśvattha tree. -6 A parrot. -7 A bull kept for breeding.(Apte)
श्रि śri श्रि 1 U. (श्रयति-ते, शिभ्राय-शिश्रिये, अशिश्रियत्-त, श्रयिष्यतिते, श्रयितुम्, श्रित; Caus. श्राययति-ते; desid. शिश्रीषति-ते, शिश्र- यिषति-ते) 1 To go to, approach, resort to, have recourse to, approach for protection; यं देशं श्रयते तमेव कुरुते बाहु- प्रतापार्जितम् H.1.15; R.3.7;19.1; श्रितासि चन्दनभ्रान्त्या दुर्विपाकं विष्रद्रुमम् U.1.46. -2 To go or attain to, reach, undergo, assume (as a state); परीता रक्षोभिः श्रयति विवशा कामपि दशाम् Bv.1.83; द्विपेन्द्रभावं कलभः श्रयन्निव R.3.32. -3 To cling to, lean or rest on, depend on; नीलः स्निग्धः श्रयति शिखरं नूतनस्तोयवाहः U.1.33. -4 To dwell in, in- habit. -5 To honour, serve, worship. -6 To use, em- poly. -7 To devote oneself to, be attached to. -8 To assist, help.(Apte)
श्रि light , lustre (= 3. श्री q.v.) at end of adj. comp. (Monier-Williams)
श्रि cl.1 P. A1. ( Dha1tup. xxi , 31) श्रयति , °ते (pf. शिश्र्/आय , शिश्रिय्/ए ; aor. /अश्रेत् , आश्रियन् RV. ; अश्रैत् AV. ; /अशिश्रियत् ib. &c ; अश्रायिष्ट Gr. [Ved. forms belonging either to the pf. or aor. type are also अशिश्रेत् , °श्रेम , °श्रयुः , शिश्रीत्/अ] ; fut. श्रयिता Gr. ; श्रयिष्यति,°ते Br. &c ; inf. श्रयितुम् MBh. ; श्रयितव्/ऐ Br. ;ind.p. श्रयित्वा MBh. &c , -श्र्/इत्य Br. &c ) P. to cause to lean or rest on , lay on or in , fix on , fasten to , direct or turn towards , (esp.) spread or diffuse (light or radiance or beauty) over (loc.) RV. TS. Br. श्रि (A1. or Pass. , rarely P.) to lean on , rest on , recline against (acc.) , cling to (loc.) , be supported or fixed or depend on , abide in or on(acc.loc. or adv.) ib. A1s3vGr2. ChUp. MBh. ; (A1. P.) to go to , approach , resort or have recourse to (for help or refuge) , tend towards (acc.) MBh. Ka1v. &c ; (A1.) to go into , enter , fall to the lot or take possession of (acc. or loc.) Ka1v. Katha1s.; (A1. P.) to attain , undergo , get into any state or condition (acc.) ib. &c ; to assume (with श्राविका-त्वम् , " to assume the form of a श्राविका ", q.v.) Katha1s. HParis3.;to show , betray (heroism) R. ; to honour , worship Dha1tup. : Pass. श्रीयते (aor. /अश्रायि: cf. above ) RV. &c &c : Caus. श्रापयति (in उच्-छ्र्°) VS. ; श्राययति (aor. अशिश्रयत् ; for अशिश्रियत् » above) Gr.: Desid. शिश्रयिषति , °ते or शिश्रीषति , °ते Gr.: Intens. शेश्रीयते , शेश्रयीति , शेश्रेतिib. [cf. Lat. clino , clivus ; Lith. szly4ti , szle14ti , szlai4tas ; Goth. hlains ; hlaiw ; Germ. hline7n , line7n , lehnen ; Angl.Sax. hlinian ; Eng. lean.] (Monier-Williams)
Functions of 19 Yūpas from ca. 100 CE are a continuum of bahusuvárṇaka in Binjor, ca 2500 BCE (?)
This monograph argues for the continuum of functions attested in Binjor (Rajasthan) fire-altar (+ an octagonal Yūpa+Indus Script seal) with the functions revealed on yupa inscriptions of historical periods starting from 102 CE, mostly in sites of Rajasthan and in East Borneo (Mulawarman yupa inscriptions).
Yupa inscriptions and ancient texts refer to yajna-s (sattras) as bahusuvárṇaka, producers of gold, of wealth. This is matched by the archaeological evidence of inscription on an Indus Script seal discovered at Binjor (Anupgarh, Rajasthan) site related to Sarasvati-Sindhu civilization, ca. 2500 BCE (?)
The Binjor fire-altar with an embedded octagonal yupa of brick accompanied by an Indus Script seal also produces evidence of BahusuvarNaka, great wealth produced by artisans of the civilization working with smelters/furnaces and in smithy/forge.
The name of the sattra performed by Mulawarman (400 CE) is of significance; it was called bahuhiraNya, a kind of Soma sacrifice. BahusuvarNaka is an expression which occurs in Valmiki Ramayana in reference to Rama's yajna and Meghanada's sattra or yajna. Read on...
Yupa inscriptions and ancient texts refer to yajna-s (sattras) as bahusuvárṇaka, producers of gold, of wealth. This is matched by the archaeological evidence of inscription on an Indus Script seal discovered at Binjor (Anupgarh, Rajasthan) site related to Sarasvati-Sindhu civilization, ca. 2500 BCE (?)
The Binjor fire-altar with an embedded octagonal yupa of brick accompanied by an Indus Script seal also produces evidence of BahusuvarNaka, great wealth produced by artisans of the civilization working with smelters/furnaces and in smithy/forge.
The name of the sattra performed by Mulawarman (400 CE) is of significance; it was called bahuhiraNya, a kind of Soma sacrifice. BahusuvarNaka is an expression which occurs in Valmiki Ramayana in reference to Rama's yajna and Meghanada's sattra or yajna. Read on...
Source: https://brill.com/view/journals/bki/74/1/article-p167_4.xml Dr. J.Ph.Vogel,1918, The Yupa, Inscriptions of King Mulavarman, From Koetei (East Borneo) in_ Bijdragen tot de taal-, land- en volkenkunde _ Journal of the Humanities and Social Sciences of Southeast Asia Volume 74 Issue 1 (1918).html
The Yupa, Inscriptions of King Mulavarman, From Koetei (East Borneo)
THE YUPA INSCRIPTIONS OF KING MULAVARMAN, FROM KOETEI (EAST BORNEO)
THE YUPA INSCRIPTIONS OF KING MULAVARMAN, FROM KOETEI (EAST BORNEO)
J. Ph. VOGEL
Bijdragen tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indië
Deel 74, 1/2de Afl. (1918), pp. 167-232
Stable URL: http://www.jstor.org/stable/20769898
Page Thumbnails
THE YUPA INSCRIPTIONS OF KING MULAVARMAN, FROM KOETEI (EAST BORNEO)
THE YUPA INSCRIPTIONS OF KING MULAVARMAN, FROM KOETEI (EAST BORNEO)
J. Ph. VOGEL
Bijdragen tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indië
Deel 74, 1/2de Afl. (1918), pp. 167-232
Stable URL: http://www.jstor.org/stable/20769898