Traidhatavi isti त्रैधातवी इष्टि

Srini Kalyanaraman

Traidhatavi isti त्रैधातवी इष्टि

--investiture ceremony of R̥tvij after performance of Rājasūya yajña-archaeological identification of 1. Tvaṣṭṛ (Neṣṭṛ) seal m304 > Tuisto, Father of Germanic people; 2. Potṛ, 3. Brahman, 4. Subrahmaṇya neṣṭṛ m. (prob. fr. √nī aor. stem neṣ; but cf. Pāṇ. iii, 2, 135, Vārtt. 2 &c.

Traidhātavī iṣṭi, त्रैधातवी इष्टि -- investiture ceremony of R̥tvij after performance of Rājasūya yajña --archaeological identification of 1. Tvaṣṭṛ (Neṣṭṛ) seal m304 > Tuisto, Father of Germanic people; 2. Potṛ, 3. Brahman, 4. Subrahmaṇya neṣṭṛ m. (prob. fr. √nī aor. stem neṣ; but cf. Pāṇ. iii, 2, 135, Vārtt. 2 &c.) one of the eight officiating priests at a Soma sacrifice, he who leads forward the wife of the sacrificer and prepares the Surā (Tvaṣṭṛ so called, RV. i, 15, 3) अ॒भि य॒ज्ञं गृ॑णीभि न ॒ ग्नाव ॒ नेष्॒ ट भिबृ॑ ऋ॒तुनाृ॑। त्वं भि रृ॑ त्न॒धा अभ ृ॑॥ Translation: O Nestar, with thy Dame accept our sacrifice; with Rtu drink, For thou art he who giveth wealth (RV 1.15.3) ायण-- ग्नाशब्दट स्त्रीवाची । तथा च यास्क आिमेना ग्ना इभत स्त्रीणां मेना मानयन्त्येना ग्ना गच्छन्त्येनाट ' ( भनरु. ३. २१ ) इभत । ग्ना अस्य न्तीभत िावान् । नेष्टशब्द ऽत्र त्वष्ारं दे वमाि; कस्मंभित् दे व त्रे नेष्टत्वेन त्वष्टु वृत्तत्वात् । िे "ग्नावट ित्नीयुक्त "नेष्ट त्वष्ट "नट अमदीयं "यज्ञम् “अभि "गणीभि अभित दे वानां मीिे स्तुभि । “ऋतुना ि त्वं मं "भिब । "भि यमात् "त्वं रत्नधाट अभ रत्नानां दाताभ दाता िवभ तमात् मं िातुमिृ ीत्यथृट ॥ gnā means ‘divine femaie’ and also vāc (speech, voice), Naigh. i, 11. neṣṭṛ whose synonym is Tvaṣṭṛ is to lend voice to the prayer for wealth. Tvaṣṭṛ or neṣṭṛ a R̥tvij is the chief artificer, viśvakarman, architect of the yajna. He is signified on Indus Script Corpora on Mohenjo-daro seal m304. 1 2 3 4 5 6 7 8 9 भत्र tri -धातुः signifies ‘the aggregate of the 3 minerals’. ष्टत्रधातुः , धातत्रये, गणेशुः । इष्टत ष्टत्रकाण्ड-शेषुः ॥ --शब्दकल्पद्रमुः इष्टिुः iṣṭiḥ ‘any desired object; yajña’ शबर seems to interpret the word especially in the sense of 'a दशशपूणशमास Rājasūya Caturmāsya yajña’ इष्टिराजसूयचातमाशस्येष. This yajña is performed by सम्राज् samrāj a paramount sovereign; येनेिं राजसूयेन मण्डलस्ये- श्वरश्च युः । शास्ति यश्चाज्ञया राज्ञुः स सम्राट् Ak.; R.2.5. Such a ruler has a revenue to the extent of one to ten crores of Karṣa; तति कोष्टटपयशन्तुः स्वराट् सम्राट् ततुः परम् । 10 दशकोष्टटष्टमतो यावद् ष्टवराट् त तदनन्तरम् Śukra.1.185. (Apte) राज—सूय is performed at the coronation of a king, e.g. inauguration of यष्टध-ष्टिर described in MBh.ii (AV); relating &c to the राज-ceremony (e.g. °यो मन्त्रुः , a मन्त्र recited at the राज's ceremony) (पाष्टणष्टन 4-3 , 66) Traidhātavi needles are needles of copper, silver and gold used to decorate the robes of R̥tvij with single dotted circle, double dotted circles and trefoils (three dotted circles fused into a flower-like or clover-shaped adornment). These needles are mentioned in शतपथ-ब्राह्मण 13.2.10. Clover-shape is attested by the wod, trō̃ŕyak 'clover’ (Kaláṣa — Dard.)(CDIAL 6080) The related Veda metaphors are: Metath. tri-arka ‘three flashes, three metals’; arká m. 'flash, ray, sun' RV. [√arc] Pa. Pk. akka- m. 'sun', Mth. ak (CDIAL 624) arc (instr. arcā) fn. shining, brilliant RV. vi, 34, 4; adorn, sing, praise. 13.2.10 TENTH BRÂHMANA त्रैधातवी इभष् Traidhātavī iṣṭi--शतपथ-ब्राह्मण 1. When they prepare the knife-paths, the Sacrificer makes for himself that passage across, a bridge, for the attainment of the heavenly world. 2. They prepare them by means of needles; the needles, doubtless, are the people (clans), and the Asvamedha is the royal power: they thus supply him with people and royal power combined. They are made of gold: the meaning of this has been explained. 3. Three kinds of needles are (used), copper ones, silver ones, and gold ones;-those of copper, doubtless, are the (principal) regions (of the compass), those of silver the intermediate ones, and those of gold the upper ones: it is by means of these (regions) they render it fit and proper. By way of horizontal and vertical (stitches) they are many-formed, whence the regions are many-formed; and they are of distinct form, whence the regions are of distinct form. Note: On people (clans): Viz. because of the large number and the small size (insignificance) of the needles, or wires, (and the common people). On 'stitches' (on the robe?): It is doubtful what word, if any, has to be supplied here, --perhaps it means, by way of their being (in sewing) horizontal and vertical. The commentary is silent on this passage. https://www.sacred-texts.com/hin/sbr/sbe44/sbe44092.htm 11 Three rukma, ‘metal discs’ fused together and embroidered/sewed into the garment -- like Kutch embroidery tradition of zardozi or Arri garment embellishment, artwork. रुक्मट A golden ornament; िररति धौतमुखरुक्मभवल त् Śi.15.78 (Apte lexicon) A button or sequin made of thin gold foil with a small interior loop for attachment to clothing. This piece was found crumpled into a small wad, possibly in preparation for remelting to make a new ornament. (H2000-4445/2212-01, Mound E, Trench 54) by HARP Team. Image after: https://www.harappa.com/indus3/301.html Gold foiled beads discovered at Harappa. Image after: https://www.harappa.com/sites/default/files/styles/galleryformatter_slide/public /560402_10150869665149846_1178248444_n.jpg Eight R̥tvij Vase (now in are shown on the top register of Bactria Silver Miho Museum, Japan, dated to ca. 2nd millennium BCE.). This register also shows a perforated pot held by a priest. is a R̥gveda priest who wears tārpya (तार्प्श) a linen garment, or one thrice soaked in ghee, or one made of the tṛpā or of the triparṇa plant --[Sāyaṇa on Śatapatha-brāhmaṇa v, 3, 5, 20, Atharva-veda xviii, 4, 31; Taittirīya-saṃhitā ii; Taittirīya-brāhmaṇa i, iii; Tāṇḍyabrāhmaṇa xxi; Kātyāyana-śrauta-sūtra xv; Śāṅkhāyana-śrauta-sūtra]. 12 Each R̥tvij is seen wearing fillets on the forehead and on right shoulder, received in investiture ceremony after successful accomplishment of Soma yajña called Rājasūya yajña The fillets worn are on the forehead are of variets of shapes, as evidenced by the sculptural fragments of priest figurines discovered in Mundigak and Mohenjodaro. Shape of gold fillet compares with the fillet on the forehad of Mundigak R̥tvij who is Eraka Subrahmaṇya; eraka signifies ‘metal infusion, metal casting’; Subrahmaṇya; is a R̥tvij. 13 Open source, Wikipedia. https://upload.wikimedia.org/wikipedia/commons/thumb/d/df/Mohenjodaro_Priesterk%C3%B6nig.jpeg/250px-Mohenjo-daro_Priesterk%C3%B6nig.jpeg Vedic index (AA Macdonell) provides a succinct, well-referenced elucidation of the Veda tradition; Potra is a kāru who sang hymns to Soma; he is also the purifier of metal in the sacred fire-altar and also in Mleccha (Meluhha) pronunciation variants, a poddār, potadāra ‘assayer of metal into treasury’ (Oriya. Marathi) 14 R̥tvij Potṛ wears the dot-in-circle gold fillet. Signifier is pota ‘bead’ Signified is: Potr̥ ‘purifier R̥tvij, yajna priest’; పోత pōta ’Molten, metal infusion, cast in metal’.पोतृ + अञ् = pautra n. the office of the Potṛ g. udgātrādi. potṛ, m. ‘Purifier’ तवाा॑ग्ने होो॒त्रं तवा॑ पोो॒त्रमृस्तो॒ ियंो॒ तवा॑ नेो॒िरं िमो॒ष्टग्नदा॑तायो॒तुः । तवा॑ प्रशाो॒स्त्रं िमा॑ध्वरीयष्टस ब्रो॒ह्मा चाष्टसा॑ गृहपा॑ ो॒ ष्टतश्च नोो॒ दमे ा॑ ॥१० (RV 10.91.10)-- सायणभाष्यम्-- “पोत्रं पोतृकमश । िया ष्टवना तस्यार्प्भावात् । पोतृ प० पनाष्टत प--तृन् । ऋस्तिग्मेदे अच्छावाकशब्दे ८५ पृ० दश्यम् । होत्राष्टदशब्दे न द्वन्द्द्वे ऋत आत् ।पोताहोतारौ ।--वाचस्पत्यम् pūti f. purity, purification, ŚBr. ; MBh. pū to make pure, tra aff.--Shabda-Sagara Sanskrit-English Dictionary; ि तन potana a. 1 Sacred, holy. -2 Purifying. पू pū a. (At the end of comp.) Purifying, cleansing, refining; as in खलपू &c.पूत pūta p. p. [पू-क्त] 1 Purified, cleansed, washed (fig. also); दष्टिपूतं न्यसेत् पादं वस्त्रपूतं जलं ष्टपबेत् । सत्यपूतां वदे द् वाचं मनुः पूतं समाचरे त् ॥ Ms.6.46; त्रैष्टवद्या मां सोमपाुः पूतपापा यज्ञैररष्ट्वा स्वगशष्टतं प्राथशयन्ते Bg.9.20. -2 Threshed, winnowed. -3 Expiated. -4 Contrived, invented. -5 Stinking, putrid, fetid, foulsmelling. -तुः 1 A conch-shell. -2 White Kuśa grass. -तम् Truth. -ता An epithet of Durgā. -Comp. -आत्मन् a. pureminded. (-m.) 1 an epithet of Viṣṇu. -2 a purified man, saint, sage. (Apte) pōtrá¹ '*cleaning instrument' ('the Potr̥'s soma vessel' RV.). [√pū] Bi. pot 'jeweller's polishing stone’? (CDIAL 8404) Dot in circle grapheme on shawl of priest is: pot ‘bead’ rebus: pot ‘cleaning’. Thus, the trefoil signifies cleaning of tridhatu ‘three minerals’ Priest statue of Mohenjo-daro shows two identically-shaped fillets on the forehead and on right-shoulder: the fillets signify: dot-in-circle + string. This is Meluhha rebus principle comparable to that seen on the Ramesses as child statue (Copic word context). The word for dot-in-circle on fillet evokes image of a bead made by a Meluhha artificer; Meluhha graphemes are: 1. pota ‘gold bead’; 2. dāra ‘string’ Similar sounding (homonym) Meluhha word is Potṛ ‘purifier priest’; the word has Meluhha pronunciation variants evidenced in lexemes: poddār, potadāra ‘assayer of metal into treasury’ (Oriya. Marathi) Note: dāra in Meluhha signifies ‘thread’: Ta. tār, tāram cord, rope. To. to·rm (obl. to·rt-) one string of bead necklace with several strands, one thread of skein hanging from woman's armlet. Ka. dāra string, thread. Tu. dāra id. Te. dāramu id., cord, twine. / ? < IA. Cf. Pkt. (DNM; Norman) dāra- waist-band, girdle; cf. also Skt. davara(ka)- string, Turner, CDIAL, no. 6225. (DEDR 3167) 15 The derived meaning, for a Meluhha speaker, from the graphemes of the statue is: potadāra ‘assayer of metals’. Gold fillet inscribed with an Indus Script hypertext called ‘standard device’ is celebration of Wealth created by कण्ठालुः kaṇṭhālaḥ maritime trade. This fillet signifies priest called brahman, ‘ṛtvij, yajña priest, president of yajña, wealth’. -- Investiture is for brahman & other ṛtvij of yajña; यज्ञस्य दे वमृस्तिजम् Rv.1.1.1; ऋस्तिग्यज्ञकृदच्यते Y.1.35; cf. Ms.2.143 Gold fillet with the image of Signifiers: ब्रह्मा, बरमा brahmā, baramā ‘lathe, gimlet’, कण्ठालुः kaṇṭhālaḥ churning vessel; Rebus: Signified: brahman, ‘ṛtvij, yajña priest, president of yajña, wealth’ कण्ठालुः kaṇṭhālaḥ 'maritime' trade. Bactria silver vase is evidence for kāṟu sālā ‘Artificer Workshop’; kāṟu is ‘poet, artificer’; the word and meaning traced to the following R̥ca-s: कारुरिं तत भिषगुिलप्रभिणी नना । नानाभधय व ूयव ऽनु गा इव तस्थथमेन्द्रायेन्द िरर स्रव ॥ “I am the singer; papa is the physician, mamma throws the corn upon the grinding stones; having various occupations, desiring riches we remain (in the world) like cattle (in the stall); flow, Indu, for Indra.” (RV 9.112.3) त्वां दे वेषु प्रथमं िवामिे त्वं बिूथ ितना ु िुरट ॥ ा भिट । ेमं नट कारुमुिमन्युमुस्िदभमन्द्रट कण तु प्र वे रथं “We invoke you, Indra, the first among the gods; you have been the victor in battles; may Indra put foremost in the battle this our chariot, which is efficient, impetuous, and the uprooter (of all impediments).”(RV 1.102.9) त्वं न अग्ने नये धनानां यश ं कारुं कणुभि स्तवानट । ऋध्याम कमाृि ा नवेन दे वैर्द्ाृवािभथवी प्रावतं नट ॥ “Agni, who are praised by us for the sake of wealth, render illustrious the performer of the rite; may we improve the act by a new offspring (given by you). Preserve us, heaven and earth, along with the gods.” (RV 1.31.8) The top 16 register of images shows eight R̥tvij ‘yajña priests’. The garment worn by these priests is comparable to the profile and garment shown on a sculptural fragment of Mohenjo-daro. The priests are working with perforated jars and metal ingots held in a basket. The two perforated jars shown on Bactria silver vase in Miho Museum compare with archaeological finds of perforated jars. Perforated jar in the National Museum, New Delhi स्वुः स्वाय धायसे कृणतामृस्तिगृस्तिजम् । िोमं यज्ञं चादरं वनेमा रररमा वयम् ॥ svaḥ svāya dhāyase kṛṇutām ṛtvig ṛtvijam | stomaṃ yajñaṃ cād araṃ vanemā rarimā vayam || RV 2.5.7 “May he, the ministering priest, discharge the office of priest at his own ceremony; and may we worthily repeat (his) praise, and offer (him) sacrifice.” Commentary by Sāyaṇa: Ṛgveda-bhāṣya:The ministering priest: R̥tvij or a priest in genitive ra, in which capacity, Agni is invited to officiate for himself Used at the Somayajña is a perforated pot (with a hundred holes) (śatā́tṛṇṇā́ kumbhī́ bhavati: शतिथ-ब्राह्मण,वैतान- ूत्र (ŚBr.12.7.2.13). According to Kâty. Sr. XIX, 3, 20, and Mahîdhara on Vâg. S. XIX, 37, Somayajña uses this pot in much the same way as is described in ŚBr. V, 5, 4, 27 seqq.; viz. two poles are driven into the ground north and south of the southern fire, and a bamboo stick laid thereon: on a string fastened to this stick the pot, containing a tail-whisk (for straining) and a piece of gold, is then made to hang over the fire, and the remains of the surā-liquor poured into it; and whilst it trickles through into the fire, the priest makes the Sacrificer pronounce the verses Vâg. S. XIX, 3744, 52-60, addressed to the different kinds of departed ancestors. https://www.sacred-texts.com/hin/sbr/sbe44/sbe44068.htm#12:8:1:8 What is the surā held in the śatā́tṛṇṇā́ kumbhī́? surā (also sura probably derived from √3. su, ‘to distil’, and refers to a spirituous liquor, wine (in ancient times ‘a kind of beer’), a beverage prepared from fermented cereals. Acchasurā (~chaṅdaṅs), lit. (“clear spirits”) is explained by Aruṇadatta and Indu as surāmaṇḍa (“barm or fermented malt liquor”), while the following surā (~chaṅ), lit. “spirits”, is a liquor “made of grain” (piṣṭakṛta), that is roughly, “arrack”. Thus, is appears that surā held in a perforated pot contains ‘grains’. Variant sememes occur in languages/dialects: RV. súrā f. 'spirituous liquor' Pa. Pk. surā- f. 'spirituous liquor', WPah.jaun. sūr, M. sūr f., Ko. sūra. (CDIAL 13503) ायण explains surā as a drink in-- हृत्सु िीता युध्यन्ते दु मृदा न ुरायाम् ।ऊधनृ नग्ना जरन्ते – 17 translation: Quaffed juices fight within the breast. The drunken praise not by their wine,The naked praise not when it rains. (RV 8.2.12). Surā ( ुरा):— Indigenous beer beverage prepared from fermented cereals. The cereals that are either cooked or ground are mixed with Jaggery and other spices and are subjected to natural fermentation. Surā (सरा).—(su-kran Uṇādi-sūtra 2.24) A spirituous liquor, wine; सरा वै मलमन्नानाम् (surā vai malamannānām) Manusmṛti 11.93; गौडी पैिी च माध्वी च ष्टवज्ञेया ष्टत्रष्टवधा सरा (gauḍī paiṣṭī ca mādhvī ca vijñeyā trividhā surā) 94. surā was prepared by fermenting barley or wild paddy after distilling it. In Atharvaveda, it is mentioned as a reward for the performers of sacrifices. In Ayurveda pharmaceutical tradition, intoxicating drinks can be prepared with rice (surā), sugar (śārkara), and unboiled juice of sugarcane (śīdhu). According to Suśruta, in the preparation of these drinks, when surā is used instead of water it was called surāsavā. The surā held in perforated pots which are hung over the fire can be explained as a process ofcalcination, by infusing carbon into the molten metal in the fire-altar. In some cases, calcination of a metal results in oxidation of the metal which is infusion of alkali kṣāra “any corrosive or acrid substance” to oxidise impurities in minerals and metals subjected to smelting, purification processes in fire. Other shapes of gold fillet have also been discovered archaeologically. These shapes of fillets may have adorned the foreheads and right-shoulders of other R̥tvij shown on the top register of Bactria Silver vase. 18

Log In

Traidhatavi isti त्रैधातवी इष्टि

Related papers

Related papers

Related topics