Soma is yajñasya ātmā, Within soma, amśu which is a component, is ātmā yajñasya (RV 9.2.10, 9.6.8); आत्मन् 'essential nature, principle of life, of sensation'.
-- A synonym of Soma is amśu, cognate ancu 'iron' (Tocharian); metaphor of Anzu 'winged lion' (Sumerian) in vajra 'thunderbolt' battle with Enlil
-- Soma is āprī divinity, deified objects of yajña in 12 āprī sūkta-s; Vālakhilya in R̥gveda (RV 8.49 to 8.59) is a brick.
-- śyena, 'falcon' is the thunderbolt which brings Soma from distant mountain, the heaven.
Bogazkhoy seal impression; Harappa seal h166A, h166B. Vats, 1940, Excavations in Harappa, Vol. II, Calcutta: Pl. XCI. 255
phaḍā 'cobrahood' rebus:फडा phaḍā 'metals manufactory'sēṇa'eagle' rebus sena'thunderbolt'. dhanga 'mountain range' rebus:thakur 'blacksmith' kāṇḍa 'water' kanda 'fire-altar' rebus: khaṇḍa 'metalware'. dula 'two' rebus dul 'metal casting'meḍha'twist' rebus medhā 'yajña, dhanam'.
Double-headed eagle,falcon. Sirkap Stupa.
Axe with eagle headed anthropomorph, boar, winged-tiger, 3rd - early 2nd millennium BCE-- śyena 'falcon, thunderbolt, hailstone' [derived from श्यै cl.1 P. श्यायति , to cause to congeal or freeze;;hence from the Himalayas, Mūjavant], is cognate mərəγô saênô (Avestan), Saêna (Persian), Sênmurw (Pahlavi), Sîna-Mrû (Pâzand)
RV 9.2.10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength Primeval ātmā of yajña.
RV 9.6.8 ātmā of yajña, the 'molten fluid' effused flows quickly on: he keeps His ancient wisdom of a Sage.
Soma is processed in a citi. Citi is derived from the root ci (to arrange or protect) and means a mound constructed of baked bricks in five layers.
There are three types of citi to attain the objective of reaching haven. The three such citi or Soma altars which are bird-shaped are which are caturaśra (square) framework ifor the body of the bird: śyenaciti (for one who desires heaven), kankaciti (for one who desires to be high in the world,like head), alajaciti (for one who desires higher reputation). All three are bird-shaped caturaśra, 'quadrangular' altars.
There are seven soma samsthā yajña: f. the basis or initial form of a सोम sacrifice (महाभारतm गौतम-धर्म-शास्त्र, मार्कण्डेय-पुराण); सं- √ स्था A1. -तिष्ठते ( Pa1n2. 1-3 , 22 ; ep. and mc. also P. -तिष्ठति ; Ved. inf. -स्थातोस् A1pS3r. ) , to stand together , hold together (pf. p. du. -तस्थान्/ए, said of heaven and earth) RV. ; to heap , store up (goods)(वराह-मिहिर 's बृहत्-संहिता); occupation , business , profession (Monier-Williams) sōmḥ सोमः -संस्था a form of the Soma-sacrifice; (these are seven:अग्निष्टोम, अत्यग्निष्टोम, उक्थ, षोढशी, अतिरात्र, आप्तोर्याम and वाजपेय).(Apte)
- Agniṣṭoma,
- atyagniṣṭoma,
- uktha,
- ṣoḍhaśī,
- atirātra,
- āptoryāma and
- vājapeya
Effect of Soma
The effect of Soma is excitation, inspiration:
RV 9.22.3 These Soma juices, blended with curds, purified, skilled in sacred hymns,
Have gained by song their hearts’ desire'. विपश्--चित् inspired, wise, learned, versed in or acquainted with; thus, vipa, ‘inspiration’ signifies vipaścitah ‘excitation’.
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Have gained by song their hearts’ desire'. विपश्--चित् inspired, wise, learned, versed in or acquainted with; thus, vipa, ‘inspiration’ signifies vipaścitah ‘excitation’.
How is Soma realized?
वृत्र a thunder-cloud RV. iv , 10 , 5 (cf. Naigh. i , 10); n. (mostly in pl.) "coverer , investor , restrainer", an enemy, foe, hostile host. Vr̥tra is Asura, the powerful being, the enveloping cloud of unpurified Soma. Purification of Soma is the process of killing Vr̥tra with Indra’s thunderbolt, to release the purified waters and make Soma Pavamāna flow. Varuṇa is also with Vrtra and is persuaded to join Indra in the revolt against Vr̥tra (RV 10.124.7). Soma says: ‘I have spent many years within him.Now I choose Indra and desert the father…the power of kingship has turned around’ (RV 10.124.4)
Griffith translation:
RV 10.124.4 I tarried many a year within this altar: I leave the Father, for my choice is Indra. Away pass Agni, Varuṇa and Soma. Rule ever changes: this I come to favour.
RV 10.l24.7 The Sage hath fixed his form by wisdom in the heavens: Varuṇa with no violence let the waters flow. Like womenfolk-, the floods that bring prosperity have eau lit his hue and colour as they gleamed and shone.
Benefits of Soma
What benefits accrue from Soma? Soma protects the body, removes illness, lifts from depression, illumines scaring away darkness, averts hostility, exhilarates, inflames and illumines, stirs good thoughts, puts one on top of the world, leads to immortality. (RV 8.48)
Griffith translation RV 8.48
The food to which all Deities and mortals, calling it meath, gather themselves together.
2 Thou shalt be Aditi as thou hast entered within, appeaser of celestial anger.
Indu, enjoying Indras' friendship, bring us, as a swift steed the car, forward to riches.
3 We have drunk Soma and become immortal; we have attained the light, the Gods discovered.
Now what may foemans' malice do to harm us? What, O Immortal, mortal mans' deception?
4 Absorbed into the heart, be sweet, O Indu, as a kind father to his son, O Soma,
As a wise Friend to friend: do thou, wideruler-, O Soma, lengthen out our days for living.
5 These glorious drops that give me freedom have I drunk. Closely they knit my joints as straps secure a car.
Let them protect my foot from slipping on the way: yea, let the drops I drink preserve me from disease.
6 Make me shine bright like fire produced by friction: give us a clearer sight and make us better.
For in carouse I think of thee, O Soma, Shall I, as a rich man, attain to comfort?
7 May we enjoy with an enlivened spirit the juice thou givest, like ancestral riches.
O Soma, King, prolong thou our existence as Surya makes the shining days grow longer.
8 King Soma, favour us and make us prosper: we are thy devotees; of this be mindful.
Spirit and power are fresh in us, O Indu give us not up unto our foemans' pleasure.
9 For thou hast settled in each joint, O Soma, aim of mens' eyes and guardian of our bodies.
When we offend against thine holy statutes, as a kind Friend, God, best of all, be gracious.
10 May I be with the Friend whose heart is tender, who, Lord of Bays! when quaffed will never harm me-
This Soma now deposited within me. For this, I pray for longer life to Indra.
11 Our maladies have lost their strength and vanished: they feared, and passed away into the darkness.
Soma hath risen in us, exceeding mighty, and we are come where men prolong existence.
12, Fathers, that Indu which our hearts have drunken, Immortal in himself, hath entered mortals.
So let us serve this Soma with oblation, and rest securely in his grace and favour.
13 Associate with the Fathers thou, O Soma, hast spread thyself abroad through earth and heaven.
So with oblation let us serve thee, Indu, and so let us become the lords of riches,
14 Give us your blessing, O ye Gods preservers. Never may sleep or idle talk control us.
But evermore may we, as friends of Soma, speak to the synod with brave sons around us.
15 On all sides,. Soma, thou art our lifegiver-: aim of all eyes, lightfinder-, come within us.
Indu, of one accord with thy protections both from behind and from before preserve us.
One argument is that R̥gveda venerates a brick altar and a brick is Vālakhilya. A synonym for Agni is Apāṃ Napāt, i.e. one which does not allow water to fall down; thus, Agni as Energy may mean latent heat of vapourisation of water - a form of Agni. Together with Agni as Apāṃ Napāt,
Soma as amśu [cognate ancu, 'iron' (Tocharian)], the veneration of Agni and
Soma is a veneration of Energy forms thus, both Agni and Soma are āprī divinities,
i.e. deified objects or cosmic phenomena. .
Dīrghatamas offers a new vision of Agni (RV 1.143.1): I bring forward a strong and new vision (praise) to Agni, a hymn of Vāc to the son of strength; [he is] Apāṃ Napāt, the beloved hotā, who together with the Vasus has sat down on the Earth observing the appointed time.
Laszlo Forizs traslates RV 1.143.8 indicating brick-altar:
"O Agni (Sun), attentive with your attentive, kind and powerful guardians
(i.e., the stars), preserve us; O Iṣṭi (Altar/Apāṃ Napāt),with your unimpaired,uninflamed,unwinking [guardians],
protect our children!."
Sayana/Wilson translation: RV 1.143
1.143.01 I offer devoutly to Agni, the son of strength, an invigorating and most new sacrifice, with words of adoration; (that Agni), the grandson of the waters, who, (present) in due season, the friend and ministering priest (of the sacrificer), sits upon the altar with (many) good things. [The grandson of the waters: apa_m napa_t; vegetable substances are the progeny of rain, and fire is the progeny of vegetable substances, timber, or fuel; upon the altar: pr.thivya_m = lit. on the earth, on the mount of earth constituting the altar].
1.143.02 As soon as born, what that (Agni) manifested to Mataris'van in the highest atmosphere, and his radiance, kindled by vigorous effort, spread through heaven and earth. [ma_taris'van: to the wind, to be fanned into flame; in another text: tvam agne prathamo ma_taris'vane a_virbhava, by first manifest, Agni, to the wind; or ma_taris'van = yajama_na, or sacrificer].
1.143.03 His radiance is undecaying; the rays of him who is of pleasing aspect, are everywhere visible and bright; the intensely shining, all-pervading, unceasing, undecaying (rays) of Agni, desist not (from their functions). [Desist not: na rejante, do not tremble; they do not move, or are moved in burning, maturing; da_hapa_ka_dis.u na calanti na ca_lyante va_ anyaih, or na may imply comparison, when bha_tvaks.asasor na sindhavah = like the rays of the sun].
1.143.04 Bring to his own abode with hymns that Agni, the possessor of all riches, whom the descendants of Bhr.gu placed by the strength of all beings upon the navel of the earth; for, like Varun.a, he reigns sole (monarch) over (all) treasure.
1.143.05 Agni, who, like the roaring of the winds, like a victorious host, like the thunderbolt in heaven, is not to be arrested, devours and destroys (our foes) with sharpened teeth (bharva him.sa_ya_m; bharvatirattikarma_: Nirukta 9.23), and, as a warrior (annihilates his enemies), he, (Agni), lays waste the woods.
1.143.06 May Agni be ever desirous of our praise; may the giver of wealth satisfy our utmost expectation with riches; may the inspirer (of our devotion) hasten our rites to fruition. I glorify him, the radiant-limbed (Agni), with this laudation.
1.143.07 The kindler (of the sacrificial fire) propitiates Agni, of glistening form; the upholder of your ceremony, like a friend; well kindled and well supplied (with fuel); blazing brightly at holy rites, he illumines our pure and pious observances. [Well kindled: akrah = fr. kram, to go= akranta or anukra_nta, surpassed or exceeded by; jva_la_ samida_dibhih, flame, fuel and the like].
1.143.08 Agni, never heedless (of us), guard us with never heedless, auspicious, and joy-bestowing cares; do you, who are desired (by all), protect us, and those born of us, with unobstructed unovercome, and never slumbering (vigilance).
1.143.02 As soon as born, what that (Agni) manifested to Mataris'van in the highest atmosphere, and his radiance, kindled by vigorous effort, spread through heaven and earth. [ma_taris'van: to the wind, to be fanned into flame; in another text: tvam agne prathamo ma_taris'vane a_virbhava, by first manifest, Agni, to the wind; or ma_taris'van = yajama_na, or sacrificer].
1.143.03 His radiance is undecaying; the rays of him who is of pleasing aspect, are everywhere visible and bright; the intensely shining, all-pervading, unceasing, undecaying (rays) of Agni, desist not (from their functions). [Desist not: na rejante, do not tremble; they do not move, or are moved in burning, maturing; da_hapa_ka_dis.u na calanti na ca_lyante va_ anyaih, or na may imply comparison, when bha_tvaks.asasor na sindhavah = like the rays of the sun].
1.143.04 Bring to his own abode with hymns that Agni, the possessor of all riches, whom the descendants of Bhr.gu placed by the strength of all beings upon the navel of the earth; for, like Varun.a, he reigns sole (monarch) over (all) treasure.
1.143.05 Agni, who, like the roaring of the winds, like a victorious host, like the thunderbolt in heaven, is not to be arrested, devours and destroys (our foes) with sharpened teeth (bharva him.sa_ya_m; bharvatirattikarma_: Nirukta 9.23), and, as a warrior (annihilates his enemies), he, (Agni), lays waste the woods.
1.143.06 May Agni be ever desirous of our praise; may the giver of wealth satisfy our utmost expectation with riches; may the inspirer (of our devotion) hasten our rites to fruition. I glorify him, the radiant-limbed (Agni), with this laudation.
1.143.07 The kindler (of the sacrificial fire) propitiates Agni, of glistening form; the upholder of your ceremony, like a friend; well kindled and well supplied (with fuel); blazing brightly at holy rites, he illumines our pure and pious observances. [Well kindled: akrah = fr. kram, to go= akranta or anukra_nta, surpassed or exceeded by; jva_la_ samida_dibhih, flame, fuel and the like].
1.143.08 Agni, never heedless (of us), guard us with never heedless, auspicious, and joy-bestowing cares; do you, who are desired (by all), protect us, and those born of us, with unobstructed unovercome, and never slumbering (vigilance).
Griffith: Agni. 143
Who, Offspring of the Waters, bearing precious things sits on the earth, in season, dear Invoking
Priest.
2 Soon as he sprang to birth that Agni was shown forth to Matarisvan in the highest firmament.
When he was kindled, through his power and majesty his fiery splendour made the heavens and earthto shine.
3 His flames that wax not old, beams fair to look upon of him whose face is lovely, shine withbeauteous sheen.
The rays of Agni, him whose active force is light, through the nights glimmer sleepless, ageless,like the floods.
4 Send thou with hymns that Agni to his own abode, who rules, one Sovran Lord of wealth, likeVaruna,
Him, Allpossessor-, whom the Bhrgus with their might brought to earths' central point, the centreof the world.
5 He whom no force can stay, even as the Maruts' roar, like to a dart sent forth, even as the boltfrom heaven,
Agni with sharpened jaws chews up and eats the trees, and conquers them as when the warrior smiteshis foes.
6 And will not Agni find enjoyment in our praise, will not the Vasu grant our wish with gifts ofwealth?
Will not the Inspirer speed our prayers to gain their end? Him with the radiant glance I laud withthis my song.
7 The kindler of the flame wins Agni as a Friend, promoter of the Law, whose face is bright withoil.
Inflamed and keen, refulgent in our gatherings, he lifts our hymn on high clad in his radiant hues.
8 Keep us incessantly with guards that cease not, Agni, with guards auspicious, very mighty.
With guards that never slumber, never heedless, never beguiled. O Helper, keep our children.
Phala or objective of Soma:
अपाम सोमम् अमृता अभ्म ऋगन्म ज्योतिर अविदाम देवान्
किम् नूनम् अस्मान् कृणवद अरातीः किम् उधूर्तिर अमृत मर्त्यस्य
8.048.03 We drink the Soma, may we become immortal; we have attained the light of (heaven), we have known the gods; what now could the enemy do to us, or what, O immortal, should the aggriever do to the mortal? [Taittiri_ya Sam.hita_ 3.2.5: the past tense is used in the sense of wish, as'am.sadyotana_ya bhu_ta_rthanir des'ah].
We have drunk soma and attained immortality; we have ourselves seen that light which was discovered by the Gods. Now then what harm can the evil intentions of our enemies do to us? Of what avail is the deception of mortals, O immortal one!
Soma confers wealth, treasures:
O Indra, O Soma, send us now great opulence from every side, pour on us treasures a thousand fold (RV 9.90.3)
Since you are purified, give us the strength of a hero and riches to those who worship you. (RV 9.40.5)
Soma possessor of weapons. Pour on us streams of riches doubly great; and make us better than what we are. (RV 9.4.7)
Allegorical rreferences to Soma to many forms of life and things: Soma is a strong bull (RV 9.2.1; 9.5.7), splendid specimen of cattle (RV 9.2.2), a war horse (RV 3.3; RV 9.28.1); a bird upon the wings (RV 9.3.1); a tree whose praise never fails to yield heavenly milk amidst our hymns (RV 9.12.7)
Soma is the food of the Gods, flows to the banquet of the gods; feast and service for the Gods (RV 9.1.4; RV 9.6.6); Soma goes to Indra, Vayu and Aśvins gives them joy (RV 9.7.7).
László Fórizs, 2007, Apāṃ Napāt, Dīrghatamas and the Construction of the Brick Altar Analysis of RV 1.143 http://www.forizslaszlo.com/tudomany/forizs_dirghatamas.pdf
Binjor. ca. 2500 BCE. yajña kuṇḍa
Sanchi.Sculptural friezes. Smiths at work. yajña kuṇḍa
Angkorwat. Sculptural frieze.yajña kuṇḍa
Site Name: Bharhut
Monument: Bharhut stupa
Subject of Photo: section of coping from vedika
Locator Info. of Photo: 3rd section from the left
Photo Orientation: overview
Dynasty/Period: Sunga
Date: ca. 100-80 BCE, 100 BCE - 80 BCE
Material: brown sandstone
Architecture: structural
Current Location: Indian Museum, Calcutta, West Bengal, India
Copyright Holder: Huntington, John C. and Susan L.
Photo Year: 1970
Scan Number: 0004827
See: Pedestal of Tukulti-Ninurta I shows Ningirsu writing tablet and stylus and Indus Script hieroglyphs nave-of-wheel, safflower https://tinyurl.com/y6zqc397eraka 'nave of wheel' rebus: eraka 'metal infusion'; څرخ ṯs̱arḵẖ, s.m. (2nd) A wheel (particularly a potter's, or of a water-mill or well).rebus: arka 'sun's rays'
kāṇḍa काण्डः m. the stalk or stem of a reed. Rebus: kāṇḍa 'tools, pots and metalware'.
करडई karaḍī f Safflower, Carthamus. 2 Its seed. करडी karaḍī f (See करडई) Safflower: also its seed. करडेल karaḍēla n (करडई & तेल) Oil of Carthamus or safflower. karaṭa2 m. ʻ Carthamus tinctorius ʼ lex. Pk. karaḍa -- m. ʻ safflower ʼ, °ḍā -- f. ʻ a tree like the karañja ʼ; M. karḍī, °ḍaī f. ʻ safflower, Carthamus tinctorius and its seed ʼ. *karaṭataila ʻ oil of safflower ʼ. [karaṭa -- 2 , tailá -- ] M. karḍel n. ʻ oil from the seed of safflower ʼ.(CDIAL 2788, 2789) Rebus: karandi 'fire-god' (Munda.Remo)
It is also possible that the legend of ANZU celebrated in Sumeria may be recalled memory of amśu 'Soma' (Vedic) cognate ancu 'iron' (Tocharian). The ANZU as a fierce bird is comparable to the śyena 'falcon' of Vedic narratives which is rendered rebus as aśani ‘thunderbolt’ cognate śyena ‘falcon’, sena ‘thunderbolt’. The semantics of aśani ‘thunderbolt’ leads to the expression āhangar ‘blacksmith’. (Pashto. Kashmiri). See:
Mujavan:
| rvs.10.34 | Dearer to me the die that never slumbers than the deep draught of Mujavan s own Soma. |
प्रावेपा मा बृहतो मादयन्ति प्रवातेजा हरिणे व अर्वृतानाः
सोमस्येव मौजतस्य भक्षो विभीदको जागृविर मह्यम् अच्छान्
| avs.5.22 | [0502205] His mansions are the Mujavans, and the Mahavrishas his home, Thou, Fever, ever since thy birth hast lived among the Bahlikas. |
| avs.5.22 | [0502207] Go, Fever, to the Mujavans, or, farther, to the Bahlikas. |
| avs.5.22 | [0502208] Go hence and eat thy kinsmen the Mahavrishas and Mujavans. |
| avs.5.22 | [0502214] We to Gandharis, Mujavans, to Angas and to Magadhas. |
| yvk.1.8 | k This is thy portion, O Rudra; rejoice in it; with it for food, do thou go away beyond the Mujavants. l With unstrung bow, thy club in thy hand, clad in skins. |
From N.N. Bhattacharyya, "The Geographical Dictionary -- Ancient and Early Medieval India" 1991, Munshiram:
Mujavant, Mujavat >A people that took their name from Mujavant, a mountain in the Himalayas.
They are mentioned along with the Mahavrsas, Gandhaaris and Baalhikas in AV V.22.5-14. They are also mentioned in Taitt. Sam. I.8.62; Kaathaka Sam.IX.7, XXXVI.14; Mait. Sam. I.4.10.20; Vaaj. Sam. III.61; Sat. Br.>II.6.2.17; Baudh. D.S. II.5
I found the following references in Macdonell and Keith, Vedic Index, 1958, Motilal:
MUjavant is the name of a people who, along with the mahAvRshas, the gandhAris, and the balhikas, are mentioned in the Atharvaveda (v.22,5.7.9.14 cf. baudhAyana Srauta sUtra, ii.5) as dwelling far away, and to whom fever is to be banished. Similarly in the yajurveda saMhitAs (TaittirIya S, i.8,6,2;Kathaka S, ix.7; xxxvi.14; maitrAyaNI s, i.4,10.20; vAjasneyi s, iii.61; Satapatha b, ii.6,2,17) the mUjavants are chosen as a type of distant folk, beyond which Rudra with his bow is entreated to depart. In the Rgveda (x.34,1) soma is described as maujavata, 'coming from the mUjavants,' or, as yAska (Nirukta, ix.8) takes it, 'from mount mUjavant.' The Indian commentators (mahIdhara on vAjasneyi s, loc.cit.; sAyaNa on RV. i.161,8; baudhAyana Srauta sUtra and prayoga, cited by Hillebrandt, vedische mythologie, 1,63) agree with yAska in taking mUjavant as the name of a mountain, and though Hillebrandt (op.cit., 1,65) is justified in saying that the identification of mUjavant by Zimmer (Altindisches leben, 29) with one of the lower hills on the south-west of kashmIr lacks evidence, it is not reasonable to deny that mUjavant was a hill from which the people took their name. yAska (loc. cit. cf. siddhAnta kaumudI on pANini, iv.4,110, where instead of maujavata in RV x.34, maunjavata is read) suggests that mUjavant is equivalent to munjavant, which actually occurs later, in the epic (mahAbhArata, x.785; xiv,180) as the name of a mountain in the himAlaya.
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 Tarim mummies are a series of mummies discovered in the Tarim Basin in present-day Xinjiang, China, which date from 1800 BCE to the first centuries BCE. Many centuries separate these mummies from the first attestation of the Tocharian languages in writing. A 2008 study by Jilin University that the Yuansha population has relatively close relationships with the modern populations of South Central Asia and Indus Valley, as well as with the ancient population of Chawuhu. (Mitochondrial DNA analysis of human remains from the Yuansha site in Xinjiang Science in China Series C: Life Sciences Volume 51, Number 3 / March, 2008). The scientists extracted enough material to suggest the Tarim Basin was continually inhabited from 2000 BCE to 300 BCE and preliminary results indicate the people, rather than having a single origin, originated from Europe, Mesopotamia, Indus Valley and other regions yet to be determined.(Amanda Huang https://archive.today/bK4h).
The Samskritam expression túṣāra, 'frost, snow' is consistent with the Tushara ~~Tocharian cognates since Muztagh Ata is a high Himalayan mountain (24,758 ft.) cognate Mujavant was the mountain from which Soma was traded. Frits Staal has indicated possible routes for such trade. (Staal, Frits, 2004, in: Three mountains and seven rivers in: Hino, Shoun and Toshihiro Wada, 2004, Three mountains and seven rivers: Prof. Musashi Tachikawa's Felicitation Volume, Delhi, Motilal Banarsidass, pp.3-24). This trade in Soma (or, amśu ~~ ancu) might have occurred anytime after 7th millennium BCE, or 4th millennium BCE, the dates indicated for Rigveda, respectively, by astronomical/ archaeological or language evidence contained in the text. 
tALa 'palm' rebus: dhALa 'large ingot'.
maraka 'peacock' (Santali. Mu.) Rebus: मारक loha 'a kind of calcining metal' (Samskritam)
Kur. mūxā frog. Malt. múqe id. / Cf. Skt. mūkaka- id. (DEDR 5023)Rebus: mū̃h ‘ingot’.
(Tōrwālī) meḍho a ram, a sheep (Gujarati)(CDIAL 10120)
Rebus: mẽṛhẽt, meḍ ‘iron’ (Mu.Ho.)Hieroglyph: कंकर [ kaṅkara ](Commonly
karaṛa 'a very large aquatic bird' (Sindhi) kāraṇḍava m. ʻ a kind of duck ʼ MBh. [Cf. kāraṇḍa- m. ʻ id. ʼ R., karēṭu -- m. ʻ Numidian crane ʼ lex.: see karaṭa -- 1]
Pa. kāraṇḍava -- m. ʻ a kind of duck ʼ; Pk. kāraṁḍa -- , °ḍaga -- , °ḍava -- m. ʻ a partic. kind of bird ʼ; S. kānero m. ʻ a partic. kind of water bird ʼ < *kāreno.(CDIAL 3059) करढोंक or की (p. 78) karaḍhōṅka or kī m करडोक m A kind of crane or heron (Marathi) kāraṇḍava m. ʻ a kind of duck ʼ MBh. [Cf. kāraṇḍa- m. ʻ id. ʼ R., karēṭu -- m. ʻ Numidian crane ʼ lex.: see karaṭa -- 1]Pa. kāraṇḍava -- m. ʻ a kind of duck ʼ; Pk. kāraṁḍa -- , °ḍaga -- , °ḍava -- m. ʻ a partic. kind of bird ʼ; S. kānero m. ʻ a partic. kind of water bird ʼ < *kāreno.(CDIAL 3059) करढोंक or की (p. 78) karaḍhōṅka or kī m करडोक m A kind of crane or heron (Marathi) Rebus: करडा [karaḍā] Hard from alloy--iron, silver &c. (Marathi)
Hieroglyph: kaṅká m. ʻ heron ʼ VS
Te. koṅga, kokkera, kokkarāyi crane; pegguru, begguru (< peru-kuru) adjutant crane. Kol. (Kin.) koŋga crane. Pa. kokkal (pl. kokkacil) id. Ga. (S) kokkāle (pl.kokkāsil) heron; (S.
heron, duck (Voc. 870); (Ma. Ko.) koŋga crane (Voc. 874). Kui kohko paddy bird. Kuwi (S.) kongi, (Ṭ.) kokoṛacrane. Br. xāxūr demoiselle crane. / Cf. Skt. kaṅka- heron; Turner, CDIAL, no. 2595.(DEDR 2125) kaṅká m. ʻ heron ʼ VS. [← Drav. T. Burrow TPS 1945, 87; onomat. Mayrhofer EWA i 137. Drav. influence certain in o of M. and Si.: Tam. Kan. Mal. kokku ʻ crane ʼ, Tu. korṅgu, Tel. koṅga, Kuvi koṅgi, Kui kohko]Pa. kaṅka -- m. ʻ heron ʼ, Pk. kaṁka -- m., S. kaṅgu m. ʻ crane, heron ʼ (→ Bal. kang); B. kã̄k ʻ heron ʼ, Or. kāṅka; G. kã̄kṛũ n. ʻ a partic. ravenous bird ʼ; -- with o from Drav.: M. kõkā m. ʻ heron ʼ; Si. kokā, pl. kokku ʻ various kinds of crane or heron ʼ, kekī ʻ female crane ʼ, kēki ʻ a species of crane, the paddy bird ʼ (ē?).(CDIAL 2595)
káṅkata m. ʻ comb ʼ AV., n. lex., ˚tī -- , ˚tikã -- f. lex. 2. *kaṅkaṭa -- 2 . 3. *kaṅkaśa -- . [Of doubtful IE. origin WP i 335, EWA i 137: aberrant -- uta -- as well as -- aśa -- replacing -- ata -- in MIA. and NIA.]1. Pk. kaṁkaya -- m. ʻ comb ʼ, kaṁkaya -- , ˚kaï -- m. ʻ name of a tree ʼ; Gy. eur. kangli f.; Wg. kuṇi -- přũ ʻ man's comb ʼ (for kuṇi -- cf. kuṇälík beside kuṅälík s.v. kr̥muka -- ; -- přũ see prapavaṇa -- ); Bshk. kēṅg ʻ comb ʼ, Gaw. khēṅgīˊ, Sv. khḗṅgiā, hal. khyḗṅgia, kēṅgī f.,
kāṅga ʻ combing ʼ in ṣiṣ k˚ dūm ʻ I comb my hair ʼ; Tor. kyäṅg ʻ comb ʼ (Dard. forms, esp. Gaw., Sv., Phal. but not Sh., prob. ← L. P. type < *kaṅgahiā -- , see 3 below); Sh. kōṅyi̯ f. (→ Ḍ. k*l ṅi f.), gil. (Lor.) kōĩ f. ʻ man's comb ʼ, kōũ m. ʻ woman's comb ʼ, pales. kōgō m. ʻ comb ʼ; K. kanguwu m. ʻ man's comb ʼ, kangañ f. ʻ woman's ʼ; WPah. bhad. kãˊke i ʻ a comb -- like fern ʼ, bhal. kãke i f. ʻ comb, plant with comb -- like leaves ʼ; N. kāṅiyo, kāĩyo ʻ comb ʼ, A. kã̄kai, B. kã̄kui; Or. kaṅkāi, kaṅkuā ʻ comb ʼ, kakuā ʻ ladder -- like bier for carrying corpse to the burning -- ghat ʼ; Bi. kakwā ʻ comb ʼ, kaka hā, ˚hī, Mth. kakwā, Aw. lakh. kakawā, Bhoj. kakahī f.; H. kakaiyā ʻ shaped like a comb (of a brick) ʼ; G. (non -- Aryan tribes of Dharampur) kākhāī f. ʻ comb ʼ; M. kaṅkvā m. ʻ comb ʼ, kã̄kaī f. ʻ a partic. shell fish and its shell ʼ; -- S. kaṅgu m. ʻ a partic. kind of small fish ʼ < *kaṅkuta -- ? -- Ext. with -- l -- in Ku. kã̄gilo, kāĩlo ʻ comb ʼ.2. G. (Soraṭh) kã̄gaṛ m. ʻ a weaver's instrument ʼ?
3. L. kaṅghī f. ʻ comb, a fish of the perch family ʼ, awāṇ. kaghī ʻ comb ʼ; P. kaṅghā m. ʻ large comb ʼ, ˚ghī f. ʻ small comb for men, large one for women ʼ (→ H. kaṅghā m. ʻ man's comb ʼ, ˚gahī, ˚ghī f. ʻ woman's ʼ, kaṅghuā m. ʻ rake or harrow ʼ; Bi. kãga hī ʻ comb ʼ, Or. kaṅgei, M. kaṅgvā); -- G. kã̄gsī f. ʻ comb ʼ, with metath. kã̄sko m., ˚kī f.; WPah. khaś. kāgśī, śeu. kāśkī ʻ a comblike fern ʼ or < *kaṅkataśikha -- .*kaṅkatakara -- , *kaṅkataśikha -- .Addenda: káṅkata -- : WPah.kṭg. kaṅgi f. ʻ comb ʼ; J. kāṅgṛu m. ʻ small comb ʼ. 2599 *kaṅkatakara ʻ comb -- maker ʼ. [káṅkata -- , kará -- 1 ]
3. L. kaṅghī f. ʻ comb, a fish of the perch family ʼ, awāṇ. kaghī ʻ comb ʼ; P. kaṅghā m. ʻ large comb ʼ, ˚ghī f. ʻ small comb for men, large one for women ʼ (→ H. kaṅghā m. ʻ man's comb ʼ, ˚gahī, ˚ghī f. ʻ woman's ʼ, kaṅghuā m. ʻ rake or harrow ʼ; Bi. kãg
H. kãgherā m. ʻ caste of comb -- makers ʼ, ˚rī f. ʻ a woman of this caste ʼ.(CDIAL 2597 to 2599)
kāˊṁsya ʻ made of bell -- metal ʼ KātyŚr., n. ʻ bell -- metal ʼ Yājñ., ʻ cup of bell -- metal ʼ MBh., ˚aka -- n. ʻ bell -- metal ʼ. 2. *kāṁsiya -- . [kaṁsá -- 1 ]
1. Pa. kaṁsa -- m. (?) ʻ bronze ʼ, Pk. kaṁsa -- , kāsa -- n. ʻ bell -- metal, drinking vessel, cymbal ʼ; L. (Jukes) kã̄jāadj. ʻ of metal ʼ, awāṇ. kāsā ʻ jar ʼ (← E with -- s -- , not ñj); N. kã̄so ʻ bronze, pewter, white metal ʼ, kas -- kuṭ ʻ metal alloy ʼ; A. kã̄h ʻ bell -- metal ʼ, B. kã̄sā, Or. kãsā, Bi. kã̄sā; Bhoj. kã̄s ʻ bell -- metal ʼ, kã̄sā ʻ base metal ʼ; H. kās, kã̄sā m. ʻ bell -- metal ʼ, G. kã̄sũ n., M. kã̄sẽ n.; Ko. kã̄śẽ n. ʻ bronze ʼ; Si. kasa ʻ bell -- metal ʼ.2. L. kã̄ihã̄ m. ʻ bell -- metal ʼ, P. kã̄ssī, kã̄sī f., H. kã̄sī f.*kāṁsyakara -- , kāṁsyakāra -- , *kāṁsyakuṇḍikā -- , kāṁsyatāla -- , *kāṁsyabhāṇḍa -- .Addenda: kāˊṁsya -- : A. kã̄h also ʻ gong ʼ, or < kaṁsá -- . 2988 *kāṁsyakara ʻ worker in bell -- metal ʼ. [See next: kāˊṁsya -- , kará -- 1 ]L. awāṇ. kasērā ʻ metal worker ʼ, P. kaserā m. ʻ worker in pewter ʼ (both ← E with -- s -- ); N. kasero ʻ maker of brass pots ʼ; Bi. H. kaserā m. ʻ worker in pewter ʼ. 2989 kāṁsyakāra m. ʻ worker in bell -- metal or brass ʼ Yājñ. com., kaṁsakāra -- m. BrahmavP. [kāˊṁsya -- , kāra -- 1 ]N. kasār ʻ maker of brass pots ʼ; A. kãhār ʻ worker in bell -- metal ʼ; B. kã̄sāri ʻ pewterer, brazier, coppersmith ʼ, Or. kãsārī; H. kasārī m. ʻ maker of brass pots ʼ; G. kãsārɔ, kas˚ m. ʻ coppersmith ʼ; M. kã̄sār, kās˚ m. ʻ worker in white metal ʼ, kāsārḍā m. ʻ contemptuous term for the same ʼ. 2990 *kāṁsyakuṇḍikā ʻ bell -- metal pot ʼ. [kāˊṁsya -- , kuṇḍa -- 1 ]N. kasaũṛi ʻ cooking pot ʼ. 2991 kāṁsyatāla m. ʻ cymbal ʼ Rājat. [kāˊṁsya -- , tāla -- 1 ]
1. Pa. kaṁsa -- m. (?) ʻ bronze ʼ, Pk. kaṁsa -- , kāsa -- n. ʻ bell -- metal, drinking vessel, cymbal ʼ; L. (Jukes) kã̄jāadj. ʻ of metal ʼ, awāṇ. kāsā ʻ jar ʼ (← E with -- s -- , not ñj); N. kã̄so ʻ bronze, pewter, white metal ʼ, kas -- kuṭ ʻ metal alloy ʼ; A. kã̄h ʻ bell -- metal ʼ, B. kã̄sā, Or. kãsā, Bi. kã̄sā; Bhoj. kã̄s ʻ bell -- metal ʼ, kã̄sā ʻ base metal ʼ; H. kās, kã̄sā m. ʻ bell -- metal ʼ, G. kã̄sũ n., M. kã̄sẽ n.; Ko. kã̄śẽ n. ʻ bronze ʼ; Si. kasa ʻ bell -- metal ʼ.2. L. kã̄ihã̄ m. ʻ bell -- metal ʼ, P. kã̄ssī, kã̄sī f., H. kã̄sī f.*
Pa. kaṁsatāla -- m. ʻ gong ʼ; Pk. kaṁsālā -- , ˚liyā -- f. ʻ cymbal ʼ, OB. kaśālā, Or. kãsāḷa; G. kã̄sāḷũ n. ʻ large bell -- metal cymbals ʼ with ã̄ after kã̄sũ ʻ bell -- metal ʼ; M. kã̄sāḷ f. ʻ large cymbal ʼ; -- Si. kastalaya ʻ metal gong ʼ (EGS 40) is Si. cmpd. or more prob. ← Pa. 2992 *kāṁsyabhāṇḍa ʻ bell -- metal pot ʼ. [kāˊṁsya -- , bhāṇḍa -- 1 ]Pa. kaṁsabhaṇḍa -- n. ʻ brass ware ʼ; M. kāsã̄ḍī, ˚sãḍī f. ʻ metal vessel of a partic. kind ʼ.(CDIAL 2987 to 2992)
kāgni m. ʻ a small fire ʼ Vop. [ka -- 3 or kā -- , agní -- ]K. kang m. ʻ brazier, fireplace ʼ?(CDIAL 2999) *kāṅgārikā ʻ poor or small brazier ʼ. [Cf. kāgni -- m. ʻ a small fire ʼ Vop.: ka -- 3 or kā -- , aṅgāri -- ]K. kã̄gürü , kã̄ga r f. ʻ portable brazier ʼ whence kangar m. ʻ large do. ʼ (or < *kāṅgāra -- ?); H. kã̄grī f. ʻ small portable brazier ʼ.(CDIAL 3006) kā̃gürü काँग॒॑रू॒ or kā̃gürü काँग॑रू॒ or kā̃gar काँग्र् । हसब्तिका f. (sg. dat. kã̄grĕ काँग्र्य or kã̄garĕ काँगर्य , abl. kã̄griकाँग्रि ), the portable brazier, or kāngrī, much used in Kashmīr (K.Pr. kángár, 129, 131, 178; káṅgrí, 50, 128, 129). For particulars see El. s.v. kángri; L. 70, 250, kangar; and K.Pr. 129. The word is a fem. dim. of kang, q.v. (Gr.Gr. 37). kā̃gri-khŏphürü काँग्रि-ख्वफ॒॑रू॒ । भग्ना काष्ठाङ्गारिका f. a worn-out brazier. -khôru -खोरु॒ । काष्ठाङ्गारिका- र्धभागः m. the outer half (made of woven twigs) of a brazier, remaining after the inner earthenware bowl has been broken or removed; see khôru. -kŏnḍolu -क्वंड॑लु॒ । हसन्तिकापात्रम् m. the circular earthenware bowl of a brazier, which contains the burning fuel. -köñü -का॑ञू॒ । हसन्तिकालता f. the covering of woven twigs outside the earthenware bowl of a brazier; see köñü 2. (Kashmiri)
Sulbasutras: Indian Texts on Sacred Geometry
BY: PARAMESWARAN MURTHIYEDATH (2005)
A Few Sutras
An extract from the book
with Commentary by Parameswaran Murthiyedath
Sutra 12 (Kankaciti)
Sutra 12.1 Kankacita
etenatma Puccam ca vyakhyatam
(The Kankacita defined here will have a body
and a tail)
The Kankacita is known to have the shape of a
heron.
Sutra 12.2
sirasi pancopadadhyat
tasyakrtirvyakhyata
sirasi pancopadadhya
ttasyakrtirvyakhyata
(the head will be obtained as 5 by definition
of its shape)
As per the definition the head will be obtained
as 5.
This states that the length of the head along
the east west is 5 aratni from the body. With the same words a meaning that the
area of the head is 5 sq. aratni could also be derived. Both meanings are true
and so meant.
Sutra 12.3
Saptapancasaddaksine paksa upadadhyat
tathottare
Saptapancasaddaksinepaksa upadadhya
ttathottare
(5 and 7 to south the wing will be obtained
next the north)
The wing at south will be obtained as 5 and
7and likewise the north. Again, The wing tips are at a distance of 12aratni’s
to south (5+7) and at the same time it means that the area of the wings are 57
sq. aratni.
Sutra 12.4
Vyayamena sapradesna paksayorapanamah
pancamabhagiyardhyabhih sat sat patrani kuryat adhyardhavasisyate vyayamena
sapradesnapaksayorapanamah pancamabhagiyardhyabhih sat sat patrani kuryat
adhyardhavasisyate
(by vyayama measure with the pradesa the wings
bent with the pancami and adhyardha six and six wing cuts as stated an
adhyardha will be balanced)
![]()
Figure 2: Karika city layout (BSS-12.2-6)
(The wings will be set out at a measure of 1 vyayama added with 1 pradesa at an angle and the wings tips will have six notches of a measurement of 1 pancami by 1 pancami and a half. An adhyardha will be balanced)
The configuration of the wings are made by the diagonal of a square of 108A first taken forward and then retraced to give a mirrored bent. The sutra further categorically states that the wing tips configuration is with 6 nos of 1aratni by 1 adhyardha cuts. This adds to the area of 54 sq. aratni and additional 3aratni and the statement of 57 sq. aratni are now established. The statement ‘adhyardhavasisyate’ is about the excess area resulted amounting to 1½ aratni in the configuration which will be later adjusted by the leg trimming of the tail.
Fig. 12.1 given here shows the citi geometry. First a basic square 1-2-3-4 will be established with side as 144A, deriving from the statement of ‘saratnipradesa’. The south end of the wings from which the wing tips take off is line 9-10, parallel to1-4 and at a distance of 12 aratni (288A). Line 4-8 is the diagonal of a square of 108A as side. Line 8-9 is mirrored from line 4-8. Thus the wing formation of 4-8-9-10-13-1 is established. The six wing tips are formed by the diagonals of boxes of an aratni by an adhyardha (1½ aratni) as sides, as shown within9-10-11-12.
Sutra 12.5
taya pucchasyavastat padavaratnimatravaratnyantaralau pradesavyasau bhavatah tayoravastadabhito dvaudvavastamabhagau pragbhedavupadadhyat taya pucchasyavastat padavaratnimatravaratnyantaralau pradesavyasau bhavatah tayoravastadabhito dvaudvavastamabhagau pragbhedavupadadhyat
(At the backside of the tail feet of an aratni length in an aratni gap with 1 pradesa as width at the back and near as 2 and 2, and 8 sided with a forward cut will be obtained)
The tail is having a forward cut of 1 aratni length and 1 pradesa as width of sides, in a gap of 1 aratni, and thus having 8 sides split into two as forward cut.
The tail portion of 15-14-16-17 contains the details mentioned above. Thus the tail have two cuts of 1 aratni square which is modified to form the root and two such feet are placed touching each other as stated forming an 8 sided cut in total.
A statement like ‘pancadasa pucche’ is judiciously left out for the reason of the cut in the tail, though the overall outline agreed to such a statement. Further in sutra 12.8 the placement of two astamsi bricks at the tail to obtain this configuration are mentioned, to which the presentation here corresponds.
![]()
Figure 2: Karika city layer 1
Sutra 12.6
evam saratnipradesah saptavidhah sampadyate evam saratnipradesah saptavidhah sampadyate
(With only the aratni and pradesa the saptavidhah concept will be achieved)
Thus with the aratni and pradesa measures alone, the saptavidhah concept will be achieved. Indeed, the altar shape graphically feeds back an area report of exactly 7.5 times the purusam square, as could also be seen from the calculation of area given here.
![]()
Table 1: Area of Kankacit
