कनकधारास्तोत्रं सानुवादम् /16

6
 

 
the roots, suggest her as Bhaāgyalakahmi. This early

representation from Besnagar has to be studied in

relation to Kuninda coins of the first century A.D.

where in some varieties there is the cow as Kāmadhenu,

the cow of plenty, the zoomorphic representation of

Lakshmiī along with Kalpavrṛiksha. The line of SriŚrīsūkta,
vanaspatis tava vr
vanaspatis tava vṛiksho' tha bilvaḥ is suggested by the

tree as vanadevatā (sylvan goddess) as Lakshmiī, whose
protective and sustaining trait as a nourishing mother

protective and sustaining trait as a nourishing mother
is shown by her hand extending from a branch to offer

food and water to one seeking the shelter of the tree as

in Kalidaālidāsa's anyebhyo vanadevataākisalayair aāparvabhā-

gotthitaiḥ, Abhijñaānaśäākuntalam, 4,5 actually represented

in a Bhārhut sculpture.
 

 
In another Kuninda coin Śrī Lakshmi is shown

standing holding a lotus with a long stalk in her hand in

her anthropomorphic form, the cow standing beside her

her zoomorphic version, Lakshmiī as the symbol Śrivatsa

shown between the horns of the cow, and the Kalpav-
r
ṛiksha as her botanic representation (Fig. 8). This
interesting coin of the first century is repeated in an

interesting coin of the first century is repeated in an
emphasis on her Kamadhenu or celestial cow aspect in
āmadhenu or celestial cow aspect in
the sixth century coin of Amśuvarman from Nepal

(Fig. 9) with the picture of the cow and the legend

kāmadehi (giver of all that is desired). Godhana cattle-

wealth, is a form of Bhagyalakshmi.
 

 
An Indo-Parthian coin of Zionises of Taxila of the

first century A.D. shows a rare figure of the goddess

of victory, Viīraśri, holding out a wreath in appreciation

of the valour of the satrap (Fig. 10), recalling the line of

Kalidaālidāsa who describes Vīraśrī as princess rewarding Her
chosen victor asi
chosen victor āsīd atiśayaprekshyas sa raājyaśrivadhuīvadhū-

varaḥ, Raghuvamsśa 17,25. This is both Viīralakshmi
 
ī